Explanation of the Sequential Methods of Practicing Dhyāna Pāramitā by Zhiyi

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T46n1916_001 釋禪波羅蜜次第法門 第1卷

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No. 1916

禪波羅蜜序

[0475a18] 禪波羅蜜者。輔行云。次第禪門目錄云。大師於瓦官寺說也。大莊嚴寺。法慎私記。章安頂禪師。治定為十卷。開十大章。一大意。二釋名。三明門。四詮次。五法心。六方便。七修證。八果報。九起教。十歸趣。但至修證。餘三略無。於修證中。又開四別。一世間禪。二亦世間亦出世間。三出世間。四非世間非出世間。四中唯至第三出世。復為二。一對治無漏。二緣理無漏。但至對治。又為九。謂九想。八念十想。背捨勝處。一切處。九次第定。奮迅。超越。然修證之相。豈可盡具。傳曰。大師甞在高座云。若說次第禪門。年可一遍。若著章疏。可五十卷。今刊預示大科。庶學者不昧始末云。

• 十大章

  • 初修禪波羅蜜大意(第一卷上下)

  • 二釋禪波羅蜜名

  • 三明禪波羅蜜門

  • 四辨禪波羅蜜詮次

  • 五簡禪波羅蜜法心

  • 六分別禪波羅蜜前方便二

    • 初外方便(第二卷)

    • 二內方便二

      • 初正明因止發內外善根(第三卷上下)

      • 二明驗惡根性(第四卷)

  • 七釋禪波羅蜜修證四

    • 初修證世間禪相三

      • 初四禪(第五卷)

      • 二四無量心(第六卷)

      • 三四無色定

    • 二修證亦世間亦出世間禪相三

      • 初六妙門(第七卷)

      • 二十六特勝

      • 三通明(第八卷)

    • 三修證出世間禪相二

      • 初對治無漏九

        • 觀壞法(第九卷)

          • 初九想

          • 二八念

          • 三十想

        • 觀不壞法(第十卷)

          • 四八背捨

          • 五八勝處

          • 六十一切處

        • 鍊

          • 七九次第定

        • 薰

          • 八師子奮迅三昧

        • 修

          • 九超越三昧

      • 二緣理無漏(不說)

    • 四修證非世間非出世間禪相

  • 八顯示禪波羅蜜果報

  • 九從禪波羅蜜起教

  • 十結會禪波羅蜜歸趣

釋禪波羅蜜次第法門卷第一之上

隋天台智者大師說

弟子法慎記

弟子灌頂再治

[0475c11] (天台山修禪寺顗禪師。於都講說禪法。大莊嚴寺沙門法慎記。預聽學輒依說採記。法門深廣難可委悉。若取具足。有三十卷。今略出前卷要用。流通此本。於天台更得治改前諸同學所寫之者。爾時既未好成就。猶應闕略。或繁而不次。若見此本更改定之。庶於學者得免謬失矣)。

[0475c17] 釋禪波羅蜜次第法門。大開為十意不同。所言十意者。修禪波羅蜜大意第一。釋禪波羅蜜名第二。明禪波羅蜜門第三。辨禪波羅蜜詮次第四。簡禪波羅蜜法心第五。分別禪波羅蜜前方便第六。釋禪波羅蜜修證第七。顯示禪波羅蜜果報第八。從禪波羅蜜起教第九。結會禪波羅蜜歸趣第十。今約此十義。以辨禪波羅蜜者文。則略收諸佛教法之始終。理則遠通如來之祕藏。一切圓妙法界。若教若行。若事若理。始從凡夫。終至極聖。所有因果行位。悉在其中。若行人深達禪門意趣。則自然解了一切佛法。不俟餘尋。故摩訶衍云。譬如牽衣一角。則眾處皆動。所以第一先明修禪波羅蜜大意者。菩薩發心所為。正求菩提淨妙之法。必須簡擇真偽。善識祕要。若欲具足一切諸佛法藏。唯禪為最。如得珠玉眾寶皆獲。是故發意修禪。既欲修習。應知名字。尋名取理。其義不虛。以釋禪名。尋名求理。理則非門不通。次明禪門。禪定幽遠。無由頓入。必須從淺至深故。應辯詮次。夫欲涉淺遊深。復當善識禪中境智。是以次簡法心。既明識法心。若欲習行。事須善巧。次分別方便。依法而行。必有所證。次釋修證。若得內心相應。因成則感果。次顯示果報。從因至果。自行既圓。便樹立益物之功。次釋教門。理教既已圓備法相。同歸平等一實之道。次結會指歸。以此十義相生。辯釋禪波羅蜜。總攝一切眾行法門至下尋文。冷然可見。故大品經云。菩薩從初已來。住禪波羅蜜中。具足修一切佛法。乃至坐道場。成一切種智。起轉法輪。是名菩薩次第行次第學。次第道。

修禪波羅蜜大意第一(從此盡今一卷。大段有五。並是商略禪波羅蜜。攝一切佛法。靡所不該。欲開發行者。起深信樂。歸宗有在。是中悉未論修行入證之相)

[0476a21] 今明菩薩修禪波羅蜜。所為有二。一者簡非。二者正明所為。第一簡非者。有十種行人。發心修禪不同。多墮在邪僻。不入禪波羅蜜法門。何等為十。一為利養故。發心修禪。多屬發地獄心。二邪偽心生。為名聞稱歎故。發心修禪。多屬發鬼神心。三為眷屬故。發心修禪。多屬發畜生心。四為嫉妬勝他故。發心修禪。多屬發修羅心。五為畏惡道苦報。息諸不善業故。發心修禪。多屬發人心。六為善心安樂故。發心修禪。多屬發六欲天心。七為得勢力自在故。發心修禪。多屬發魔羅心。八為得利智捷疾故。發心修禪。多屬發外道心。九為生梵天處故修禪。此屬發色無色界心。十為度老病死苦疾得涅槃故。發心修禪。此屬發二乘心。就此十種行人。善惡雖殊。縛脫有異。既並無大悲正觀。發心邪僻。皆墮二邊。不趣中道。若住此心。修行禪定。終不得與禪波羅蜜法門相應。第二正明菩薩行人修禪波羅蜜大意。即為二意。一先明菩薩發心之相。二正明菩薩修禪所為。第一云何名菩薩發心之相。所謂發菩提心。菩提心者。即是菩薩以中道正觀以諸法實相。憐愍一切。起大悲心。發四弘誓願。四弘誓願者。一未度者令度。亦云眾生無邊誓願度。二未解者令解。亦云煩惱無數誓願斷。三未安者令安。亦云法門無盡誓願知。四未得涅槃令得涅槃。亦云無上佛道誓願成。此之四法。即對四諦。故纓絡經云。未度苦諦令度苦諦。未解集諦令解集諦。未安道諦令安道諦。未證滅諦令證滅諦。而此四法。若在二乘心中。但受諦名。以其緣理審實不謬故。若在菩薩心中。即別受弘誓之稱。所以者何。菩薩雖知四法畢竟空寂。而為利益眾生。善巧方便。緣此四法。其心廣大。故名為弘。慈悲憐愍。志求此法。心如金剛。制心不退不沒。必取成滿。故名誓願。行者若能具足發此四願。善知四心。攝一切心。一切心即是一心。亦不得一心而具一切心。是名清淨菩提之心。因此心生。得名菩薩。故摩訶衍論偈說。

　若初發心時　　誓願當作佛
　已過於世間　　應受世供養

T46n1916_001 Explanation of the Sequential Methods of Practicing Dhyāna Pāramitā, Volume 1

■ CBETA Electronic Buddhist Canon » Taishō Tripiṭaka (T) » Volume 46 » No.1916 » Volume 1 ▲ Previous Volume ▼ Next Volume Go to Volume 1 2 3 4 5 6 7 8 9 10

No. 1916

Introduction to Dhyāna Pāramitā

[0475a18] Regarding Dhyāna Pāramitā, the Supplementary Practice says: The Catalog of the Sequential Dhyāna Gates states, "The Great Master expounded this at Wa Guan Temple." At the Great Adornment Temple, Dharma Master Faxin privately recorded it. Chan Master Guanding of Mount Tiantai compiled and arranged it into ten volumes, dividing it into ten major chapters:

1. General Meaning

2. Explanation of the Name

3. Clarification of the Gates

4. Exposition of the Sequence

5. Delineation of the Mind of the Dharma

6. Skillful Means

7. Practice and Realization

8. Fruition and Retribution

9. Arising of Teachings

10. Return and Aspiration

But it only reaches up to "Practice and Realization"; the remaining three are briefly omitted. Within "Practice and Realization," it is further divided into four distinct sections:

1. Worldly Dhyāna

2. Both Worldly and Transcendental

3. Transcendental

4. Neither Worldly nor Transcendental

Among these four, it only reaches the third, "Transcendental," which is further divided into two:

1. Defilement-Free Counteraction

2. Defilement-Free Contemplation of Principle

But it only reaches "Defilement-Free Counteraction," which is further divided into nine parts: namely, the Nine Contemplations, Eight Mindfulnesses, Ten Contemplations, Reversing and Letting Go, Superior States, Universal States, Nine Sequential Samādhis, Leaping Progress, and Transcendence.

Therefore, the aspects of "Practice and Realization" cannot be fully detailed. It is said that the Great Master once declared from the high seat, "If I were to expound the Sequential Dhyāna Gates, it would take a year to go through it once. If I were to write commentaries and annotations, it would amount to fifty volumes." Now, we publish and present the main outline in advance, hoping that learners will not be unaware of the beginning and the end.

• The Ten Major Chapters

  • 1. General Meaning of Practicing Dhyāna Pāramitā (Volume 1, Parts 1 and 2)

  • 2. Explanation of the Name of Dhyāna Pāramitā

  • 3. Clarification of the Gates of Dhyāna Pāramitā

  • 4. Differentiation of the Exposition Sequence of Dhyāna Pāramitā

  • 5. Delineation of the Mind of the Dharma in Dhyāna Pāramitā

  • 6. Differentiation of the Preliminary Skillful Means of Dhyāna Pāramitā in Two Parts

    • a. External Skillful Means (Volume 2)

    • b. Internal Skillful Means in Two Parts

      • i. Direct Explanation of Generating Internal and External Good Roots through Cessation (Volume 3, Parts 1 and 2)

      • ii. Explanation of Recognizing the Nature of Evil Roots (Volume 4)

  • 7. Explanation of the Practice and Realization of Dhyāna Pāramitā in Four Parts

    • a. First, the Aspects of Practicing and Realizing Worldly Dhyāna in Three Parts

      • i. The Four Dhyānas (Volume 5)

      • ii. The Four Immeasurable Minds (Volume 6)

      • iii. The Four Formless Samādhis

    • b. Second, the Aspects of Practicing and Realizing Both Worldly and Transcendental Dhyāna in Three Parts

      • i. The Six Wondrous Gates (Volume 7)

      • ii. The Twenty-Six Special Excellences

      • iii. Clear Understanding (Volume 8)

    • c. Third, the Aspects of Practicing and Realizing Transcendental Dhyāna in Two Parts

      • i. Defilement-Free Counteraction in Nine Parts

        • Contemplating Impermanent Phenomena (Volume 9)

          • a. The Nine Contemplations

          • b. The Eight Mindfulnesses

          • c. The Ten Contemplations

        • Contemplating Permanent Phenomena (Volume 10)

          • d. The Eight Reversals

          • e. The Eight Superior States

          • f. The Sixty-One Universal States

            • Refining

          • g. The Nine Sequential Samādhis

            • Cultivating

          • h. The Lion's Exertion Samādhi

            • Practicing

          • i. The Transcendence Samādhi

      • ii. Defilement-Free Contemplation of Principle (Not Explained)

    • d. Fourth, the Aspects of Practicing and Realizing Neither Worldly nor Transcendental Dhyāna

  • 8. Demonstration of the Fruition and Retribution of Dhyāna Pāramitā

  • 9. Arising Teachings from Dhyāna Pāramitā

  • 10. Concluding and Uniting the Return and Aspiration of Dhyāna Pāramitā

---

Explanation of the Sequential Methods of Practicing Dhyāna Pāramitā, Volume One, Part One

Expounded by Great Master Zhizhe of Tiantai during the Sui Dynasty

Recorded by Disciple Dharma Master Faxin

Revised by Disciple Guanding

[0475c11] (At Xiuchan Temple on Tiantai Mountain, Chan Master Yi expounded the Dharma of Dhyāna in the capital. Dharma Master Faxin of the Great Adornment Temple recorded it. Having listened and studied, he recorded what he heard accordingly. The Dharma is profound and vast, difficult to fully comprehend. If we were to include everything, it would amount to thirty volumes. Now, we briefly present the essential points of the previous volumes, disseminating this text. At Tiantai, we further revised and corrected the previous versions written by fellow students. At that time, it was not yet perfectly completed, and there may still be omissions or redundancies, or it may be verbose and disordered. If you see this text, please further revise and correct it, so that learners may avoid errors.)

[0475c17] The Explanation of the Sequential Methods of Practicing Dhyāna Pāramitā is broadly divided into ten themes with different intentions. What are the ten themes?

1. General Meaning of Practicing Dhyāna Pāramitā (First)

2. Explanation of the Name of Dhyāna Pāramitā (Second)

3. Clarification of the Gates of Dhyāna Pāramitā (Third)

4. Differentiation of the Exposition Sequence of Dhyāna Pāramitā (Fourth)

5. Delineation of the Mind of the Dharma in Dhyāna Pāramitā (Fifth)

6. Differentiation of the Preliminary Skillful Means of Dhyāna Pāramitā (Sixth)

7. Explanation of the Practice and Realization of Dhyāna Pāramitā (Seventh)

8. Demonstration of the Fruition and Retribution of Dhyāna Pāramitā (Eighth)

9. Arising Teachings from Dhyāna Pāramitā (Ninth)

10. Concluding and Uniting the Return and Aspiration of Dhyāna Pāramitā (Tenth)

Now, based on these ten meanings, we discuss Dhyāna Pāramitā. In the text, we briefly encompass all of the Buddha's teachings from beginning to end. In principle, we penetrate the Tathāgata's secret treasury. All the perfect and subtle Dharma realms, whether teachings or practices, matters or principles—from the initial stage of ordinary beings to the ultimate stage of supreme sages—all the causal practices and fruition stages are included within.

If practitioners deeply understand the intent of the Dhyāna Gates, they will naturally comprehend all the Buddha's teachings without further inquiry. Therefore, the Mahāyāna says, "It is like pulling one corner of a garment; all parts move accordingly."

Therefore, we first explain the general meaning of practicing Dhyāna Pāramitā. Bodhisattvas, from their initial aspiration, seek the pure and wonderful Dharma of enlightenment. They must discern the true from the false and skillfully recognize the essential. If they wish to fully possess all of the Buddha's Dharma treasury, Dhyāna is supreme—just like obtaining jewels and treasures, all valuables are acquired. Therefore, they aspire to practice Dhyāna.

Since they wish to practice, they should know the name. By seeking the principle through the name, its meaning is not in vain. By explaining the name of Dhyāna and seeking the principle through the name, the principle cannot be accessed without a gate. Next, we clarify the gates. Dhyāna is profound and distant; there is no way to enter it suddenly. One must proceed from the shallow to the deep; therefore, we should differentiate the sequence.

If one wishes to traverse the shallow and explore the deep, one must skillfully recognize the objects and wisdom within Dhyāna. Therefore, we next delineate the mind of the Dharma. Once the mind of the Dharma is clearly recognized, if one wishes to practice, one must be skillful. Next, we differentiate the preliminary skillful means. By practicing according to the Dharma, there must be realization. Next, we explain the practice and realization. If the inner mind corresponds, the cause is established, and the effect is realized. Next, we demonstrate the fruition and retribution. From cause to effect, one's own practice is complete, and then one establishes the merit of benefiting others. Next, we explain the arising of teachings. The principles and teachings are now complete; the Dharma characteristics converge into the equal and singular path. Next, we conclude and point to the return.

These ten meanings give rise to each other to explain Dhyāna Pāramitā, encompassing all practices and Dharma gates. Looking into the text below, it will be evident. Therefore, the Mahāprajñāpāramitā Sūtra says, "From the initial stage, the Bodhisattva abides in Dhyāna Pāramitā, fully cultivating all of the Buddha's teachings, until sitting at the enlightenment seat, attaining omniscience, and turning the Dharma wheel. This is called the Bodhisattva's sequential practice, sequential learning, and sequential path."

---

The General Meaning of Practicing Dhyāna Pāramitā, First (From here to the end of this volume, there are five major sections, all of which briefly discuss how Dhyāna Pāramitā encompasses all of the Buddha's teachings without exception. The purpose is to inspire practitioners to develop deep faith and joy, returning to the source. Here, the aspects of practice and realization are not yet discussed.)

[0476a21] Now we explain the Bodhisattva's practice of Dhyāna Pāramitā. There are two reasons:

First, to refute the incorrect; second, to directly explain the purpose.

First, refuting the incorrect: There are ten types of practitioners whose aspirations in practicing Dhyāna differ, often falling into erroneous paths and not entering the Dharma gate of Dhyāna Pāramitā. What are the ten?

1. Practicing Dhyāna for the sake of profit and gain; this often belongs to those who give rise to hellish minds.

2. With a deceitful mind, practicing Dhyāna for fame and praise; this often belongs to those who give rise to ghostly minds.

3. Practicing Dhyāna for the sake of relatives and followers; this often belongs to those who give rise to animal minds.

4. Practicing Dhyāna out of jealousy to surpass others; this often belongs to those who give rise to asura minds.

5. Practicing Dhyāna out of fear of suffering in evil realms, to cease unwholesome karma; this often belongs to those who give rise to human minds.

6. Practicing Dhyāna for wholesome mind and happiness; this often belongs to those who give rise to minds of the six desire heavens.

7. Practicing Dhyāna to obtain power and freedom; this often belongs to those who give rise to māra minds.

8. Practicing Dhyāna to gain sharp wisdom quickly; this often belongs to those who give rise to heretical minds.

9. Practicing Dhyāna to be reborn in the Brahma heaven; this belongs to those who give rise to minds of the form and formless realms.

10. Practicing Dhyāna to escape old age, sickness, and death, and to quickly attain nirvāṇa; this belongs to those who give rise to the minds of the two vehicles (Śrāvakas and Pratyekabuddhas).

Among these ten types of practitioners, though their actions of good and evil differ, and their bonds and liberation vary, since they all lack great compassion and correct contemplation, their aspirations are misguided, falling into two extremes, and not approaching the middle way. If they dwell in these minds and practice Dhyāna, they ultimately cannot correspond with the Dharma gate of Dhyāna Pāramitā.

Second, directly explaining the Bodhisattva practitioner's purpose in practicing Dhyāna Pāramitā: This has two points.

1. First, explaining the characteristics of the Bodhisattva's aspiration.

2. Second, directly explaining the purpose of the Bodhisattva's practice of Dhyāna.

First, what is meant by the characteristics of the Bodhisattva's aspiration? It refers to generating the bodhi mind. The bodhi mind is the Bodhisattva's middle way correct contemplation, understanding the true aspect of all dharmas, compassionately pitying all beings, arousing great compassion, and generating the four great vows.

The four great vows are:

1. To deliver those not yet delivered; also called "Sentient beings are innumerable; I vow to deliver them."

2. To help those not yet enlightened to understand; also called "Afflictions are endless; I vow to cut them off."

3. To help those not yet at peace to attain peace; also called "Dharma gates are boundless; I vow to master them."

4. To help those who have not attained nirvāṇa to attain nirvāṇa; also called "The unsurpassed Buddha Way, I vow to achieve."

These four dharmas correspond to the Four Noble Truths. Therefore, the Flower Garland Sutra says: "Helping those not yet delivered to be delivered from the truth of suffering; helping those who do not yet understand the truth of origination to understand the truth of origination; helping those not yet at peace in the truth of the path to attain peace in the truth of the path; helping those who have not yet realized the truth of cessation to realize the truth of cessation."

These four dharmas, when in the minds of those of the two vehicles, are only referred to as truths, because they contemplate the principle with precision and truth, without error. When in the minds of Bodhisattvas, they are separately referred to as the four great vows. Why? Although Bodhisattvas know that these four dharmas are ultimately empty and tranquil, yet for the sake of benefiting sentient beings, they skillfully contemplate these four dharmas. Their minds are vast, so they are called "great". With compassion and pity, they seek these dharmas with minds like vajra, controlling their minds without retreating or sinking, determined to achieve fulfillment, so they are called "vows".

If practitioners can fully generate these four vows and skillfully know the four minds that encompass all minds—"all minds are one mind"—and not obtaining one mind that encompasses all minds, this is called the pure bodhi mind. From the arising of this mind, one is called a Bodhisattva. Therefore, the Mahāyāna Treatise says in verse:

 "When first arousing the mind,  Vowing to become a Buddha,

 Surpassing the world,  One should receive worldly offerings."

[0476c04] 第二正明菩薩行人修禪所為者。菩薩摩訶薩。既已發菩提心。思惟為欲滿足四弘誓願。必須行菩薩道。所以者何。有願而無行。如欲度人彼岸。不肯備於船筏。當知常在此岸。終不得度。如病者須藥得而不服。當知病者必定不差。如貧須珍寶見而不取。當知常弊窮乏。如欲遠行而不涉路。當知此人不至所在。菩薩發四弘誓。不修四行。亦復如是。復作是念。我今住何法門。修菩薩道。能得疾滿如此四願。即知住深禪定。能滿四願。何以故。如無六通四辯。以何等法而度眾生。若修六通。非禪不發。故經言。深修禪定。得五神通。欲斷煩惱。非禪不智。從禪發慧。能斷結使。無定之慧。如風中燈。欲知法門。當知一切功德智慧。並在禪中。如摩訶衍論云。若諸佛成道。起轉法輪。入般涅槃。所有種種功德。悉在禪中。復次菩薩。入無量義處三昧。一心具足萬行。能知一切無量法門。若欲具足無上佛道。不修禪定。尚不能得色無色界。及三乘道。何況能得無上菩提。當知欲證無上妙覺。必須先入金剛三昧。而諸佛法乃現在前。菩薩如是深心思惟。審知禪定。能滿四願。如摩訶衍偈說。

　禪為利智藏　　功德之福田
　禪如清淨水　　能洗諸欲塵
　禪為金剛鎧　　能遮煩惱箭
　雖未得無為　　涅槃分已得
　得金剛三昧　　摧碎結使山
　得六神通力　　能度無量人
　囂塵蔽天日　　大雨能淹之
　覺觀風動之　　禪定能滅之

[0477a06] 此偈所說。即證因修禪定。滿足四願。問曰。菩薩若欲滿足四弘誓願。應當遍行十波羅蜜。何得獨讚禪定。答曰。前四義劣。後五因禪。今則處中而說。所以者何。菩薩修禪。即能具足增上四度。下五亦然。如菩薩發心為修禪故。一切家業。內外皆捨。不惜身命。寂然閑居。無所慳吝。是名大捨。復次菩薩。為修禪故。身心不動。關閉六情。惡無從入。名大持戒。復次菩薩。為修禪故。能忍難忍。謂一切榮辱皆能安忍。設為眾惡來加。恐障三昧。不生瞋惱。名為忍辱。復次菩薩。為修禪故。一心專精進。設身疲苦。終不退息。如鑽火之喻。常坐不臥。攝諸亂意。未甞放逸。設復經年無證。亦不退沒。是為難行之事。即是大精進也。故知修禪因緣。雖不作意別行四度。四度自成。復次菩薩。因修禪定。具足般若波羅蜜者。菩薩修禪。一心正住。心在定故。能知世間生滅法相。智慧勇發。如石中泉。故摩訶衍偈說。

　般若波羅蜜　　實法不顛倒
　念想觀已除　　言語法皆滅
　無量眾罪除　　清淨心常一
　如是尊妙人　　則能見般若

[0477a29] 復次因禪具足方便波羅蜜者。一切方便善巧。要須見機。若不入深禪定。云何能得明見根性。起諸方便引接眾生。復次因禪具足力波羅蜜者。一切自在變現。諸神通力。皆藉禪發。具如前辨。復次因禪具足願波羅蜜者。如摩訶衍中說。菩薩禪定。如阿修羅琴。當知即是大願成就之相。復次因禪具足智波羅蜜者。若一切智道種智。一切種智。非定不發。其義可見。行者善修禪故。即便成就十波羅蜜。滿足萬行一切法門。是故菩薩。欲具一切願行諸波羅蜜。要修禪定。是事如摩訶衍論中說。問曰。菩薩之法。正以度眾生為事。何故獨處空山。棄捨眾生。閑居自善。答曰。菩薩身雖捨離。而心不捨如人有病。將身服藥。暫息事業。病差則修業如故。菩薩亦爾。身雖暫捨眾生。而心常憐愍。於閑靜處。服禪定藥。得實智慧。除煩惱病。起六神足。還生六道。廣度眾生。以如是等種種因緣。菩薩摩訶薩。發意修禪波羅蜜。心如金剛。天魔外道。及諸二乘。無能沮壞。

釋禪波羅蜜名第二

[0476c04] Section Two: Clearly Explaining the Purpose of Meditation Practice for Bodhisattvas

Bodhisattva-Mahāsattvas, having already aroused the Bodhi mind, contemplate that in order to fulfill the Four Great Vows, they must practice the Bodhisattva path. Why is this? Having vows without practice is like wanting to ferry people to the other shore but unwilling to prepare boats or rafts; one should know that one will always remain on this shore and ultimately cannot cross over. It's like a sick person who needs medicine but, having obtained it, does not take it; one should know that the sick person will certainly not recover. It's like a poor person who needs precious treasures but, upon seeing them, does not take them; one should know that he will always remain in poverty. It's like wanting to travel far but not setting foot on the road; one should know that such a person will not reach his destination. Similarly, if a Bodhisattva makes the Four Great Vows but does not practice the Four Practices, it's the same.

Again, he reflects: "In which Dharma Gate should I now dwell so that by practicing the Bodhisattva path, I can quickly fulfill these four vows?" Then he realizes that by abiding in deep meditation, he can fulfill the Four Vows. Why is this? Without the Six Supernatural Powers and the Four Unhindered Wisdoms, with what Dharma can one liberate sentient beings? If one cultivates the Six Supernatural Powers, they cannot arise without meditation. Therefore, the sutra says: "By deeply cultivating meditation, one attains the Five Supernatural Powers." If one wishes to cut off afflictions, without meditation there is no wisdom. From meditation arises wisdom, which can sever the bonds of defilement. Wisdom without concentration is like a lamp in the wind. If one wishes to know the Dharma Gates, one should know that all merits and wisdom are within meditation. As the Mahāyāna Treatise says: "When Buddhas attain enlightenment, turn the Dharma Wheel, and enter Nirvāṇa, all the various merits are within meditation."

Furthermore, when a Bodhisattva enters the Samādhi of Infinite Meanings, with one mind he perfects myriad practices and can know all infinite Dharma Gates. If one wishes to fully attain the Supreme Buddha Path but does not cultivate meditation, one cannot even attain the Form and Formless Realms or the paths of the Three Vehicles, let alone the Supreme Bodhi. Therefore, to realize the Supreme Enlightenment, one must first enter the Vajra Samādhi, and then the Buddha's Dharma will appear before you. The Bodhisattva, deeply contemplating in this way, clearly knows that meditation can fulfill the Four Vows. As the Mahāyāna verse says:

禪為利智藏　　功德之福田
禪如清淨水　　能洗諸欲塵
禪為金剛鎧　　能遮煩惱箭
雖未得無為　　涅槃分已得
得金剛三昧　　摧碎結使山
得六神通力　　能度無量人
囂塵蔽天日　　大雨能淹之
覺觀風動之　　禪定能滅之

[0477a06] This verse confirms that by cultivating meditation, one can fulfill the Four Vows.

Question: If a Bodhisattva wishes to fulfill the Four Great Vows, he should universally practice the Ten Pāramitās. Why is only meditation exclusively praised?

Answer: The first four are of lesser significance; the latter five depend on meditation. Now, it is explained in the middle. Why is this? When the Bodhisattva cultivates meditation, he can perfect and enhance the previous four perfections; the latter five as well. For example, when a Bodhisattva arouses the mind to cultivate meditation, he renounces all household affairs, both internal and external, not sparing even his life, dwelling in tranquil solitude without any stinginess; this is called great giving (Dāna). Furthermore, for the sake of cultivating meditation, he remains unmoved in body and mind, closes off the six senses so that evil has no entry; this is called great morality (Śīla). Moreover, for the sake of cultivating meditation, he can endure what is hard to endure—all honor and disgrace he can patiently accept. Even if many evils come upon him, fearing they will obstruct Samādhi, he does not give rise to anger and vexation; this is called patience (Kṣānti). Additionally, for the sake of cultivating meditation, he single-mindedly exerts great effort; even if the body is fatigued and in pain, he never retreats or rests, like the analogy of drilling wood to make fire. Always sitting without lying down, gathering in all scattered thoughts, never being lax; even if after many years he has no attainment, he does not retreat or fall back. This is a difficult practice, which is called great vigor (Vīrya). Therefore, we know that due to the causes and conditions of cultivating meditation, although he does not intentionally practice the four perfections separately, the four perfections are naturally accomplished.

Furthermore, by cultivating meditation, the Bodhisattva perfects the Pāramitā of Wisdom (Prajñā). The Bodhisattva practices meditation, single-mindedly dwelling correctly; because his mind is in concentration, he can know the characteristics of arising and ceasing in the world. Wisdom arises courageously, like a spring from a rock. Therefore, the Mahāyāna verse says:

般若波羅蜜　　實法不顛倒
念想觀已除　　言語法皆滅
無量眾罪除　　清淨心常一
如是尊妙人　　則能見般若

[0477a29] Furthermore, by means of meditation, he perfects the Pāramitā of Skillful Means (Upāya). All skillful means require seeing the opportune moment. If one does not enter deep meditation, how can one clearly see the faculties and dispositions of beings and initiate various skillful means to guide and connect sentient beings? Additionally, through meditation, he perfects the Pāramitā of Strength (Bala). All sovereign transformations and various supernatural powers all arise based on meditation, as explained above. Furthermore, by means of meditation, he perfects the Pāramitā of Vow (Praṇidhāna). As stated in the Mahāyāna, the Bodhisattva's meditation is like the harp of the Asura; one should know that this is the sign of the fulfillment of great vows. Moreover, through meditation, he perfects the Pāramitā of Knowledge (Jñāna). Whether the wisdom of all-knowing, the wisdom of the path, or the wisdom of all modes—all cannot arise without concentration; this meaning is evident.

Because the practitioner skillfully cultivates meditation, he immediately accomplishes the Ten Pāramitās, perfecting the myriad practices and all Dharma Gates. Therefore, if the Bodhisattva wishes to perfect all vows, practices, and Pāramitās, he must cultivate meditation; this is as stated in the Mahāyāna Treatise.

Question: The Bodhisattva's Dharma is precisely about saving sentient beings. Why then does he dwell alone in empty mountains, abandoning sentient beings, living in solitude cultivating his own goodness?

Answer: Although the Bodhisattva's body is temporarily away, his mind does not abandon beings. Like a person who is sick and takes medicine with his body, temporarily resting from activities; when the illness is cured, he resumes his work as before. The Bodhisattva is also like this. Although his body temporarily leaves sentient beings, his mind always has compassion. In a quiet and secluded place, he takes the medicine of meditation, attains true wisdom, and removes the disease of afflictions. He develops the six spiritual powers, returns to be born in the six realms, and extensively saves sentient beings. Due to such various causes and conditions, the Bodhisattva-Mahāsattva arouses the mind to cultivate the Pāramitā of Meditation. His mind is like a diamond; celestial demons, external paths, and those of the two vehicles cannot destroy or harm him.

Explaining the Name of the Meditation Pāramitā—Section Two

[0477b21] 今釋禪波羅蜜名。略為三意。一先簡別共不共名。二翻譯。三料簡。第一簡別共不共名。即為二意。一共名。二不共名。共名者。如禪一字。凡夫外道。二乘菩薩。諸佛所得禪定。通得名禪。故名為共。不共名者。波羅蜜三字。名到彼岸。此但據菩薩諸佛故。摩訶衍論云禪在菩薩心中。名波羅蜜。是名不共。所以者何。凡夫著愛。外道著見。二乘無大悲方便。不能盡修一切禪定。是以不得受到彼岸名。故言波羅蜜即是不共。復次禪名四禪。凡夫外道。二乘菩薩諸佛。同得此定。故名為共。波羅蜜名度無極。此獨菩薩諸佛。因禪能通達中道佛性。出生九種大禪。得大涅槃。不與凡夫二乘共故。波羅蜜者。名為不共。通而為論即無勞分別。所以者何。禪自有共禪不共禪。波羅蜜亦爾。有共不共故。摩訶衍論云。天竺語法。凡所作事竟。皆名波羅蜜。第二翻釋。即為二意。一翻釋共名。二翻釋不共名。第一先翻釋共名。共名者即是禪也。亦為二意。一正翻名。二者解釋。第一先翻共名者。禪是外國之言。此間翻則不定。今略出三翻。一摩訶衍論中翻禪。秦言思惟修。二舉例往翻。如檀波羅蜜。此言布施度。禪波羅蜜。此言定度。故知用定以翻禪。三阿毘曇中。用功德叢林以翻禪。第二釋此三翻。即作二意。一別二通。若釋別翻思惟修者。此可對因。何以故。思惟是籌量之念。修是專心研習之名。故以對修因。翻禪為定者。此可對果。何以故。定名靜默。行人離散求靜。既得靜住。詶本所習故以對果。翻禪為功德叢林者。此可通對因果。如功是功夫。所以對因。積功成德可以對果。如萬行對因。萬德對果。因果合翻。故名功德叢林者。譬顯功德非一。所以然者。如多草共聚名為叢。眾樹相依名為林。草叢小故。可以譬於因中之功小。林木大故。可以對果上之德大。此而推之。功德叢林通對因果。於義則便。第二通釋禪。三翻並對因果。所以者何。如思惟修。雖言據因亦得對果。何以故。定中靜慮即是思惟。乘上益下。故名為修。此可以數人九修中乘上修義為類故。於果中亦得說思惟。因中亦得說定者。如十大地心數。散心尚得言定。何況行者專心歛念。守一不散而不名定。故知因中亦得說定。因中亦得名功德叢林者。因中功義前已說之。由運功故即成行因之德。果中德義說亦如前。所言功者即是功用。果上有寂靜離過。神通變化益物之用。故名為功。因之與果悉是眾善功德之所成故。通言功德叢林。復次諸經論中。翻名立義不同。或言禪名棄惡或言疾大疾住大住。如是處不同。不可偏執。第二翻釋不共名。不共名者。即是波羅蜜。亦為二意。一者翻名二者解釋。就第一翻名中。略出三翻不同。一者諸經論中。多翻為到彼岸。二摩訶衍論中。別翻云事究竟。三瑞應經中。翻云度無極。第二釋此三翻。亦為二意。一別二通。此皆對事理名義。第一別釋。言到彼岸者。生死為此岸。涅槃為彼岸。煩惱為中流菩薩以無相妙慧。乘禪定舟航。從生死此岸。度涅槃彼岸。故知約理定以明波羅蜜。言事究竟者。即是菩薩大悲為眾生。遍修一切事行滿足故摩訶衍云。菩薩因禪能究竟眾事。禪在菩薩心中。名波羅蜜。此據事行說波羅蜜。言度無極者。通論事理。悉有幽遠之義。合而言之。故云度無極。此約事理行滿說波羅蜜。第二通釋三翻。並得同對事理俱隨緣化物。故立異名。所以者何。若言無相之慧。能度生死故為理行者。今言理中。有佛無佛性相常然。豈論無相之慧能度生死。終是就事作此說也。事究竟。亦是從理立名者。若緣理而起事行。當知說事究竟。亦是約理名波羅蜜。度無極亦未必一向就事理無極名波羅蜜。所以者何。諸佛隨緣利物出沒不定無極。或時對事。或時對理。豈有定準。當知三名理事互通。未必偏有所屬。餘例可知。釋波羅蜜義。至下第十結會歸趣中。自當廣明第三料簡。如摩訶衍論中云。問曰。背捨勝處一切處等。何故不名波羅蜜。獨稱禪為波羅蜜。答曰。禪最大如王。言禪波羅蜜者。一切皆攝。是四禪中。有八背捨。八勝處。十一切處。四無量心。五神通。練禪自在定。十四變化心。無諍三昧願智頂禪首楞嚴等諸三昧。百則有八。諸佛不動等百則二十。皆在禪中。若諸佛成道轉法輪入涅槃。所有勝妙功德。悉在禪中。說禪則攝一切。若說餘定則有所不攝。故禪名波羅蜜。復次四禪中智定等。故說波羅蜜。未到地中間禪。智多而定少。四無色定多而智少。如車輪一強一弱則不任載。四禪智定等。故說波羅蜜。復次約禪說波羅蜜。則攝一切諸定。所以者何。禪秦言思惟修。此諸定悉是思惟修功德故。當知諸定悉得受波羅蜜名如大品中。說百波羅蜜。亦說背捨勝處等。皆名波羅蜜。但四禪在根本先受其名。非不通於餘定。問曰。上明禪定三昧波羅蜜等。為同為異。答曰。通而為論名義互通。別而往解四法名義各有主對。所以者何。根本四禪但名禪。非定三昧亦不名波羅蜜。無色但名定。非禪三昧亦不名波羅蜜。未到地禪中間。雖非正禪定。是方便故。或名禪或名定。非三昧亦不名波羅蜜。空無相等但名三昧。非禪定亦不名波羅蜜。背捨勝處。六通四辯等。具有禪定三昧等三法。而不名禪定三昧。亦非波羅蜜。九次第定具有三法但名為定不名禪三昧。亦非波羅蜜。有覺有觀。及師子超越無諍等。亦具三法。但名三昧不名禪定。亦非波羅蜜。願智頂等具有三法。但名禪不名定三昧。亦非波羅蜜。九種大禪。及首楞嚴等。並具四法。亦名禪亦名定亦名三昧。即是波羅蜜。若用首楞嚴心。入前三法中。一切皆名波羅蜜。故百波羅蜜中。一切法門。皆名波羅蜜。今略對四法分別如前。若諸大聖善巧隨緣利物。則言無定準解釋(云云)。故諸經論中出沒立名。其意難見不可謬執。而經論中。多約禪明波羅蜜者。以根本四禪是眾行之本。一切內行功德。皆因四禪發。依四禪而住。是以獨禪得受波羅蜜名問曰。禪波羅蜜但有一名。更有餘稱答曰。如涅槃中說。言佛性者。有五種名。亦名首楞嚴。亦名般若。亦名中道。亦名金剛三昧大涅槃。亦云禪波羅蜜。即是佛性。故知諸餘經中所說。種種勝妙法門。名字無量。皆是禪波羅蜜之異名。故摩訶衍偈說。

　般若是一法　　佛說種種名
　隨諸眾生類　　為之立異字
　若人得般若　　戲論心皆滅
　譬如日出時　　朝露一時失

[0478c29] 以此類之。禪名豈不遍通。若其禪定不具足攝一切諸法。則非究竟。何得名波羅蜜義。問曰。諸法實相首楞嚴及到彼岸等。唯佛一人方稱究竟。菩薩所行禪定。云何名波羅蜜。答曰。因中說果故。隨分說故。頓教所明發心畢竟二不別故。以如是等眾多義故。菩薩所行禪定。亦得名波羅蜜。

明禪波羅蜜門第三

[0479a08] 行者善尋名故。自知其體。若欲進修。必因門而入。今略明禪門。即為三意。第一標禪門。第二解釋。三料簡。第一標禪門者。若尋經論所說禪門。乃有無量。原其根本。不過有二。所謂一色二心。如摩訶衍中偈說。

　一切諸法中　　但有名與色
　若欲如實觀　　亦當觀名色
　雖癡心多想　　分別於諸法
　更無有一法　　出於名色者

[0477b21]

Now, in explaining the name "Dhyāna Pāramitā," we briefly consider three points:

1. First, distinguishing between common and uncommon names.

2. Second, translation.

3. Third, analysis.

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First, distinguishing between common and uncommon names, which consists of two parts:

1. Common names.

2. Uncommon names.

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Common names:

For example, the single word "dhyāna." Ordinary beings, non-Buddhists, followers of the two vehicles (śrāvakas and pratyekabuddhas), bodhisattvas, and all Buddhas attain meditative states that are universally called "dhyāna." Therefore, it is termed "common."

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Uncommon names:

The three characters "pāramitā," meaning "reaching the other shore," pertain exclusively to bodhisattvas and Buddhas. The Mahāyāna Treatise states: "When dhyāna resides in the heart of a bodhisattva, it is called 'pāramitā.'" This is termed "uncommon."

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Why is this so?

Ordinary beings are attached to desires; non-Buddhists cling to views; the two vehicles lack great compassion and skillful means; they cannot fully cultivate all meditative states. Therefore, they cannot receive the name "reaching the other shore." Thus, "pāramitā" is called "uncommon."

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Furthermore, the term "dhyāna" refers to the Four Dhyanas. Ordinary beings, non-Buddhists, followers of the two vehicles, bodhisattvas, and Buddhas all attain these meditative states; hence, it is called "common." The term "pāramitā," meaning "transcending without limit," is unique to bodhisattvas and Buddhas. Through dhyāna, they penetrate the Middle Way and Buddha-nature, give rise to nine kinds of great dhyāna, and attain great Nirvāṇa. Since this is not shared with ordinary beings and followers of the two vehicles, "pāramitā" is termed "uncommon."

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In a comprehensive discussion, there is no need to distinguish. Why? Because dhyāna itself has common and uncommon aspects, and so does pāramitā. The Mahāyāna Treatise states: "In the Indian grammatical system, any completed action is called 'pāramitā.'"

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Second, regarding translation and explanation, which includes two points:

1. Translating and explaining the common name.

2. Translating and explaining the uncommon name.

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First, translating and explaining the common name (dhyāna), which includes two aspects:

1. Direct translation of the name.

2. Explanation.

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Direct translation of the common name:

"Dhyāna" is a foreign word. Its translation here is not fixed. We briefly present three translations:

1. In the Mahāyāna Treatise, "dhyāna" is translated into Chinese as "contemplation and cultivation."

2. By citing past translations: for example, "dāna pāramitā" is translated as "perfection of giving," so "dhyāna pāramitā" is translated as "perfection of meditation." Therefore, we use "meditation" to translate "dhyāna."

3. In the Abhidharma, "dhyāna" is translated as "grove of merits."

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Explanation of these three translations, divided into two parts:

1. Specific explanation.

2. General explanation.

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Specific explanation:

• Translating "dhyāna" as "contemplation and cultivation": This corresponds to the cause. Why? "Contemplation" involves reflective thinking; "cultivation" refers to focused practice. Therefore, it aligns with the cause of cultivation.

• Translating "dhyāna" as "meditation": This corresponds to the result. Why? "Meditation" signifies tranquility and silence. Practitioners seek stillness by leaving distractions. Upon attaining calm abiding, they realize what they have practiced, corresponding to the result.

• Translating "dhyāna" as "grove of merits": This universally corresponds to both cause and result. "Merit" refers to diligent practice (cause), and accumulating merit leads to virtue (result). Just as many grasses form a "clump" and many trees form a "grove," the analogy illustrates that merits are abundant.

---

General explanation:

All three translations correspond to both cause and result. Why?

• "Contemplation and cultivation," though referring to the cause, also aligns with the result because calm contemplation in meditation is "contemplation," and advancing higher to benefit lower beings is "cultivation."

• In the cause, "meditation" can also be spoken of, as focused practice leads to unity without distraction, which is "meditation."

• The term "grove of merits" applies to both cause and result, as efforts in practice (cause) lead to virtues (result). Both are achieved through many wholesome merits.

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Furthermore, in various sutras and treatises, translations and established meanings differ. Some interpret "dhyāna" as "abandoning evil," others as "fast, great fast," or "abiding, great abiding." Since contexts differ, we should not cling rigidly to one interpretation.

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Second, translating and explaining the uncommon name (pāramitā), which includes two aspects:

1. Translating the name.

2. Explanation.

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Translating the name, with three different translations:

1. In many sutras and treatises, "pāramitā" is translated as "reaching the other shore."

2. In the Mahāyāna Treatise, it is specifically translated as "completion of activities."

3. In the Suiying Sutra, it is translated as "transcending without limit."

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Explanation of these three translations, divided into two parts:

1. Specific explanation.

2. General explanation.

---

Specific explanation:

• "Reaching the other shore": Birth and death are this shore; Nirvāṇa is the other shore; afflictions are the midstream. Bodhisattvas, using the marvelous wisdom of non-attachment, ride the boat of dhyāna to cross from the shore of birth and death to the other shore of Nirvāṇa. This explains "pāramitā" in terms of principle and meditation.

• "Completion of activities": Bodhisattvas, out of great compassion for sentient beings, fully cultivate all practices to perfection. The Mahāyāna Treatise states: "Bodhisattvas, through dhyāna, can complete all activities. When dhyāna resides in the heart of a bodhisattva, it is called 'pāramitā.'" This explains "pāramitā" based on practices.

• "Transcending without limit": This universally discusses phenomena and principles, combining them into the profound meaning of "transcending without limit." It explains "pāramitā" in terms of the fulfillment of both phenomena and principles.

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General explanation:

The three translations all correspond to both phenomena and principles, adapting to conditions to transform beings; therefore, different names are established. For example, the wisdom of non-attachment can transcend birth and death (principle), but this explanation is ultimately based on phenomena. Likewise, "completion of activities" is a name established from principle, as practices arise from understanding principle. "Transcending without limit" is not exclusively based on the limitless nature of phenomena and principles. Since Buddhas benefit beings according to conditions, sometimes addressing phenomena and sometimes principles, there is no fixed standard. Therefore, the three names of "pāramitā" in terms of principle and phenomena are mutually inclusive and not exclusively tied to one aspect.

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The explanation of the meaning of "pāramitā" will be detailed further in the tenth section on "Conclusion and Return."

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Third, analysis:

As the Mahāyāna Treatise states:

Question: Why are the Eight Liberations, the Eight Masteries, and the Ten Totalities not called "pāramitā," while only dhyāna is termed "pāramitā"?

Answer: Dhyāna is the greatest, like a king. When we say "dhyāna pāramitā," all is encompassed. Within the Four Dhyanas, there are the Eight Liberations, the Eight Masteries, the Ten Totalities, the Four Immeasurable Minds, the Five Supernatural Powers, the Meditative Concentration of Flexibility, the Fourteen Transformative Minds, the Samādhi of Non-Disputation, the Aspiration Wisdom Peak Dhyāna, the Śūraṅgama and other samādhis. Among the hundred types, there are eighty; the Buddhas' Unmoving Samādhi and others make up one hundred and twenty—all are within dhyāna.

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When Buddhas attain enlightenment, turn the Dharma wheel, and enter Nirvāṇa, all their supreme and wonderful merits are entirely within dhyāna. Thus, speaking of "dhyāna" encompasses all; if we speak of other meditative states, some aspects may not be included. Therefore, "dhyāna" is called "pāramitā."

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Furthermore, in the Four Dhyanas, wisdom and meditation are equal; therefore, we speak of "pāramitā." In the Access Concentration and Intermediate Dhyāna, wisdom exceeds meditation. In the Four Formless Samādhis, meditation exceeds wisdom. Like a wheel with one strong and one weak side, it cannot bear a load. In the Four Dhyanas, wisdom and meditation are equal; hence, we speak of "pāramitā."

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Moreover, by explaining "pāramitā" in terms of dhyāna, we encompass all meditative states. Why? "Dhyāna" in Chinese is "contemplation and cultivation"; all these meditative states are the merits of contemplation and cultivation. Therefore, all meditative states can receive the name "pāramitā." For example, in the Mahāprajñāpāramitā Sūtra, it speaks of a hundred pāramitās and mentions the Eight Liberations, the Eight Masteries, etc., all called "pāramitā." However, the Four Dhyanas, being fundamental, first receive this name; it is not that it does not extend to other meditative states.

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Question: Previously, you explained dhyāna, meditation, samādhi, and pāramitā. Are they the same or different?

Answer: If we discuss them generally, their names and meanings are mutually inclusive. Specifically, the names and meanings of the four methods each have their primary correspondences.

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Why is this so?

• The fundamental Four Dhyanas are only called "dhyāna"; they are not called "meditation" or "samādhi," nor are they called "pāramitā."

• The Formless Samādhis are only called "meditation"; they are not called "dhyāna" or "samādhi," nor are they called "pāramitā."

• The Access Concentration and Intermediate Dhyāna, although not proper dhyāna or meditation, are expedient means; therefore, they may be called "dhyāna" or "meditation," but not "samādhi," nor are they called "pāramitā."

• The "Emptiness," "Signlessness," etc., are only called "samādhi"; they are not called "dhyāna" or "meditation," nor are they called "pāramitā."

• The Eight Liberations, the Eight Masteries, the Six Supernatural Powers, the Four Fearlessnesses, etc., possess the three methods of dhyāna, meditation, and samādhi, yet they are not specifically named as such, nor are they called "pāramitā."

• The Nine Successive Meditations possess the three methods but are only called "meditation"; they are not called "dhyāna" or "samādhi," nor are they called "pāramitā."

• The "With Thought and Examination," the "Lion's Leap," "Transcendence," "Non-Disputation," etc., also possess the three methods but are only called "samādhi"; they are not called "dhyāna" or "meditation," nor are they called "pāramitā."

• The "Aspiration Wisdom Peak," etc., possess the three methods but are only called "dhyāna"; they are not called "meditation" or "samādhi," nor are they called "pāramitā."

• The Nine Great Dhyanas, the Śūraṅgama Samādhi, etc., possess all four methods; they are called "dhyāna," "meditation," and "samādhi"; these are "pāramitā."

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If one uses the Śūraṅgama Mind to enter the previous three methods, all are called "pāramitā." Therefore, among the hundred pāramitās, all Dharma gates are called "pāramitā." Now, we briefly distinguish according to the four methods as above.

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If the great sages skillfully benefit beings according to conditions, then their explanations have no fixed standard. Therefore, in various sutras and treatises, names appear and disappear; their intentions are hard to discern, and we should not cling rigidly to them.

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However, in the sutras and treatises, they often explain "pāramitā" in terms of dhyāna because the fundamental Four Dhyanas are the basis of all practices. All internal practices and merits arise due to the Four Dhyanas and abide by relying on the Four Dhyanas. Therefore, only "dhyāna" receives the name "pāramitā."

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Question: Does "dhyāna pāramitā" have only one name, or are there other names?

Answer: As stated in the Nirvāṇa Sūtra, the Buddha-nature has five names: it is also called "Śūraṅgama," "Prajñā," "Middle Way," "Diamond Samādhi," "Great Nirvāṇa," and also "Dhyāna Pāramitā." That is, it is the Buddha-nature. Therefore, we know that in other sutras, the various supreme and wonderful Dharma gates with innumerable names are all different names for "dhyāna pāramitā." Thus, the Mahāyāna Treatise says in verse:

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Prajñā is one Dharma; the Buddha expounds it with various names.

According to the types of sentient beings, he establishes different words.

If one attains prajñā, all thoughts of frivolous debate cease.

Like when the sun rises, the morning dew disappears at once.

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[0478c29]

By analogy, isn't the name "dhyāna" universally applicable? If dhyāna and meditation do not fully encompass all dharmas, then they are not ultimate; how can they be called "pāramitā"?

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Question: The ultimate reality of all dharmas, Śūraṅgama Samādhi, and "reaching the other shore," etc., are ultimate only for the Buddha. How can the dhyāna and meditation practiced by bodhisattvas be called "pāramitā"?

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Answer: Because the result is spoken of in the cause; because it is spoken according to their respective capacities; because in the sudden teaching, the initial resolve and the ultimate attainment are not different. Due to these and many other reasons, the dhyāna and meditation practiced by bodhisattvas can also be called "pāramitā."

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Explaining the Gate of Dhyāna Pāramitā, Section Three

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[0479a08]

Because practitioners skillfully investigate the names, they understand their essence. If one wishes to progress in cultivation, one must enter through a gate. Now, we briefly explain the gate of dhyāna, which has three points:

1. First, stating the dhyāna gate.

2. Second, explanation.

3. Third, analysis.

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First, stating the dhyāna gate:

If we search the sutras and treatises for the dhyāna gates they explain, there are countless. Tracing back to their roots, there are no more than two:

1. Form (rūpa).

2. Mind (citta).

As stated in the verses of the Mahāyāna Treatise:

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Among all dharmas, there are only name and form.

If you wish to observe reality, you should also observe name and form.

Although the deluded mind has many thoughts, discriminating among the dharmas,

There is not a single dharma beyond name and form.

[0479a17] 今就色門中。即開為二。如經中說。二為甘露門。一者不淨觀門。二者阿那波那門。心門唯有一門如經中說。能觀心性名為上定。開色別立於心。此則禪門有三所謂一世間禪門。二出世間禪門。三出世間上上禪門。故大集經云。有三種攝心。一者出法攝心。二者滅法攝心。三者非出非滅法攝心。第二解釋。此三門中。即各為二意。一別二通。第一別明門者。門名能通如世門通人有所至處。一以息為禪門者。若因息攝心。則能通行心。至四禪四空四無量心。十六特勝通明等禪。即是世間禪門。亦名出法攝心。此一往據凡夫禪門。二以色為禪門者。如因不淨觀等攝心。則能通行心。至九想。八念。十想。背捨。勝處。一切處。次第定。師子奮迅。超越三昧等處。即是出世間禪門。亦名滅法攝心。一往據二乘禪門。三以心為禪門者。若用智慧反觀心性。則能通行心。至法華。念佛般舟。覺意。首楞嚴諸大三昧。及自性禪。乃至清淨淨禪等。是出世間上上禪門。亦名非出非滅法攝心。此一往據菩薩禪門。以此義故。約三法為門。問曰。諸法無量何故但取此三為禪門。答曰。今略明有三意。故立三法為門。一如法相。二隨便易。三攝法盡。一如法相者。如大集經說。歌羅邏時。即有三事。一命二暖三識。出入息者。名為壽命。不臭不爛。名之為暖。即是業持火大故。地水等色大臭爛也。此中心意名之為識。即是剎那覺知心也。三法和合從生至長無增無減。愚夫不了於中妄計我人眾生。作諸業行心生染著。顛倒因緣往來三界。若尋其源本。不出此之三法。故以三法為門。不多不少二隨便易。故立三法為門者。如因息修禪。則有二便。一疾得禪定。二易悟無常。以色為門。亦有二便。一能斷貪欲。二易了虛假。心為門者。此亦有二便。一能降一切煩惱。二易悟空理。三攝法盡者。此三法是禪門根本故。所以者何。舉要說三開即無量。如息門中或數或隨或時觀息。如此非一至處亦異。如色門中或緣外色或緣內色。或作慈悲或緣佛相。乃至得解實觀。如此非一至處亦異。如心門中或止或觀或覺或了。或覺了諸心入於非心。覺了非心。出無量心。或覺了非心非不心。能知一切心非心。如是緣心不同。至處亦復非一。故說三門攝一切禪門。此事至第七八釋修證中方乃可見。第二通名三門者。此三法通得作世間出世間。出世間上上等禪門。所以者何。一如息法不定。但屬世間禪門。何以得知。如毘尼中。佛為聲聞弟子。說觀息等十六行法。弟子隨教而修皆得聖道。故知亦是出世間禪門。即大乘門者。如大品說。阿那波那。即是菩薩摩訶衍。故請觀音經約數息辨六字章句。明三乘得道。此豈可但是世間禪門。二色法為門。亦不得但是二乘所行。不通大乘及凡夫外道。何以故。如涅槃中說。外道但能治色。不能治心。我弟子善治於心。故知凡夫亦得觀色。大乘觀色。如大品中說。脹想爛想等是菩薩摩訶衍。此豈可但是出世間禪門。三約心為門。亦不得但據菩薩。何以故。如外道亦觀心。起四十八見。凡夫緣心入四空通。聲聞者如涅槃說。我弟子善治心故。能離三界。此豈唯是出世間上上禪門。當知三門互通。但三種人用心異故。發禪得道亦各不同。此義至第九明從禪波羅蜜起教中。當廣分別。第三料簡通別二門。問曰。若爾者。何故如前分別。答曰。一切義理有通有別。教門對緣益物不同。異說無咎。復次前非了義之說。未可定執。問曰。三門互得通者。今就事中數息而學。得證九想八背捨自性等禪不。答曰。或得或不得。初學者不得二乘。學自在定者得菩薩。具足方便波羅蜜者。隨意無礙。問曰。何故云初學不得。有人數息發九想背捨念佛慈心。此復云何。答曰。此發宿緣不正。因修得證。緣盡則滅謝。不進終不成就次第法門。至下內方便中明善根發相。當廣分別。餘二門類然可知。

釋禪波羅蜜次第法門卷第一之上

釋禪波羅蜜次第法門卷第一之下

隋天台智者大師說

弟子法慎記

弟子灌頂再治

辨禪波羅蜜詮次第四

[0480a15] 行者既知禪門之相。菩薩從初發心乃至佛果。修習禪定。從淺至深。次第階級。是義應知。今略取經論教意。撰於次第。故大品經云。菩薩摩訶薩。次第行次第學次第道。辨禪定次第。即為二意。一者正明諸禪次第。二者簡非次第。一正釋諸禪次第義者。行人從初持戒清淨。厭患欲界。繫念修習阿那波那入欲界定。依欲界定得未到地。如是依未到地。次第獲得初禪乃至四禪。是名內色界定。次為大功德緣外眾生受樂歡喜。次第獲得四無量心。是名外色界定。此八種禪定。雖緣內外境入定有殊。而皆屬色界攝。行者於第四禪中厭患色如牢獄。滅前內外二種色。一心緣空得度色難。獲得四空處定。是名無色界定。此十二門禪皆是有漏法。次此應明亦有漏亦無漏禪。行者既得根本禪已。為欲除此禪中見著。次還從欲界修六妙門。所以者何。此六門中。數隨止是入定方便。觀還淨是慧方便。定愛慧策。愛故說有漏。策故說無漏。此六法多是欲界未到地四禪中具足。亦有至上無色地者。次此應明十六特勝。橫則對四念處。竪則從欲界乃至非想。但地地中立觀破析故能生無漏。次應說通明觀前十六特勝總觀故麁。今通明別觀故細。此禪亦從欲界至非想。乃至入滅定。此三種禪亦名淨禪。五種禪中猶是根本攝。今明無漏禪次第之相。即有二意不同。一者行行次第。二者慧行次第。行行次第。所謂觀鍊熏修。初明觀禪次第。有六種禪。初修九想。無漏之前。用此對治。破欲界煩惱。故次八念。為除修九想時怖畏心生故。次十想。壞法人。於欲界修此十想斷三界煩惱。故次八背捨。不壞法人。修此觀禪。對治三界根本定中見著。故次明八勝處。為於諸禪定觀緣中得自在故。次明十一切處。為欲廣禪定中色心令普遍故。乃至修六神通。由是觀禪攝。次明鍊禪者。即九次第定。為總前定觀二種禪令心調柔。入諸禪時。心心次第無間故。及有覺有觀等三三昧皆是鍊禪攝。次明熏禪。熏禪者即是師子奮迅三昧。順逆次第入出熏諸禪。令定觀分明純熟增益功德故。次明修禪。修禪者。即是超越三昧。於諸禪中超越入出。為得無礙自在解脫故。是以大品經云。菩薩摩訶薩。住般若波羅蜜。取禪波羅蜜。除諸佛三昧。入餘一切三昧。若聲聞三昧。若辟支佛三昧。若菩薩三昧。皆行皆入。餘一切三昧者。根本定是。若聲聞三昧者。三十七品空無相等三三昧。四諦十六行是。若辟支佛三昧者。十二因緣三昧是。菩薩三昧者。自性禪等皆名三昧。是菩薩住諸三昧。逆順出入八背捨。依八背捨逆順出入九次第定依九次第定。逆順出入師子奮迅三昧。依師子奮迅三昧。逆順出入超越三昧。是菩薩依諸三昧。得諸法相等齊此。始是二乘行。行共禪滿。何以故。大阿羅漢。亦得超越三昧故。二明無漏慧行次第之相。因聞四諦即修三十七品。次入三解脫門。次用十六行觀分別四諦。次具十智三無漏根。成就九修獲九斷。如此略辨聲聞所行無漏慧行。次應說十二因緣觀門。即是辟支迦羅之所行無漏慧行。若菩薩次第成就。二乘學無學所得智斷。是名從假入空通觀具足也。故大品經云。菩薩摩訶薩行般若波羅蜜。以方便力故。從乾慧地入性地。八人地見地離欲地阿羅漢辟支佛地。皆行皆入而不取證。次明菩薩不共禪次第者。一自性禪。二一切義禪。三難禪。四一切門禪。五善人禪。六一切行禪。七除惱禪。八此世他世樂禪。九清淨淨禪。菩薩依是禪故。得大菩提果。具足十力。四無所畏。十八不共等一切佛法。此則略明菩薩從初發心修禪。次第行次第學次第道乃至佛地。名住大涅槃深禪定窟。此義至釋第七修證。第八顯示果報中。方乃具辨。問曰。菩薩大士為通達諸禪淺深。具足一切佛法次第行次第學。可如上說。今行人初學禪時。為當一向如上依次第修。為當不爾。答曰。今且欲明諸禪淺深相。一往作此次第分別。若論初心學人。隨所欲樂。便宜對治。易入泥洹者。從諸禪方便初門而修不必定。如前一一依次第。此義至內方便安心禪門中當廣分別。第二簡非次第義。問曰。菩薩修禪為一向次第。修禪亦有非次第。答曰。此得為四。一明次第。二明非次第。三明次第非次第。四明非次第次第。今明次第。如上說。大品經云。菩薩次第行次第學次第道。非次第者。菩薩修法華一行等諸三昧。觀平等法界非深非淺。故名非次第。如無量義經說。行大直道無留難故。次第非次第者。如大品中。須菩提白佛。次第心應行般若。應生般若。應修般若不。佛告須菩提。常不離薩婆若故。為行般若。為生般若。為修般若。非次第次第者。如須菩提白佛。一切諸法皆無自性。云何菩薩得從一地至一地。佛告須菩提。以諸法空故。菩薩得從一地至一地。問曰。今此四句但據菩薩。亦得通二乘否。答曰。二乘亦得作此說。何以故。知自有聲聞。初發心行於行行。從根本初禪。而修乃至超越禪。方得阿羅漢果。是為次第。或有聲聞人。聞說善來。一時具足三明八解脫等。是為非次第。或有聲聞人。修次第行行時即用慧行。善觀次第性空。從初心乃至得阿羅漢。是名次第非次第。四或有聲聞。從初發心即修慧行。發電光三昧得四果。未具諸禪。為欲滿足有為功德故。次第修五種禪定滿足。即是非次第而次第也。此義至第七釋修證。及第八顯示果報等十意竟。即自分明。

簡禪波羅蜜法心第五

[0479a17] Now, within the Gate of Form, it is further divided into two. As stated in the scriptures, there are two Gates to the Nectar of Immortality: the first is the Gate of Impurity Contemplation, and the second is the Gate of Ānāpāna (breath meditation).

The Gate of Mind has only one gate, as the scriptures say: "One who can contemplate the nature of mind is called the supreme meditation." By separating form and establishing mind separately, the Gates of Dhyāna (meditation) thus become three: namely, 1) the Gate of Worldly Dhyāna, 2) the Gate of Supramundane Dhyāna, and 3) the Gate of the Supreme Supramundane Dhyāna.

Therefore, the Mahāsannipāta Sūtra says: "There are three kinds of mind control: 1) the control of arising dharmas, 2) the control of ceasing dharmas, and 3) the control of neither arising nor ceasing dharmas."

In the second explanation, within these three gates, each can be understood in two ways: specific and general.

First, to explain the specific gate: a gate is named because it enables passage, just as a worldly gate allows people to reach certain places.

1. Taking the breath as the Gate of Dhyāna: If one focuses the mind through the breath, one can guide the mind to attain the four dhyānas, the four formless attainments, the four immeasurable minds, the sixteen special excellences, clear comprehension, and other meditations. This is the Gate of Worldly Dhyāna, also called the control of arising dharmas. This generally refers to the dhyāna gates of ordinary people.

2. Taking form as the Gate of Dhyāna: By focusing the mind through contemplation of impurity and similar practices, one can guide the mind to attain the nine contemplations, eight mindfulnesses, ten contemplations, eight liberations, eight masteries, ten totalities, sequential samādhis, the Lion's Playful Samādhi, the Surpassing Samādhi, and so on. This is the Gate of Supramundane Dhyāna, also called the control of ceasing dharmas. This generally refers to the dhyāna gates of the Two Vehicles (śrāvakas and pratyekabuddhas).

3. Taking mind as the Gate of Dhyāna: If one uses wisdom to reflect upon the nature of mind, one can guide the mind to attain the Lotus Samādhi, Buddha-mindfulness walking samādhi, the enlightenment factors, the Śūraṅgama and other great samādhis, Self-Nature Dhyāna, up to the Pure Pure Dhyāna, and so on. This is the Gate of the Supreme Supramundane Dhyāna, also called the control of neither arising nor ceasing dharmas. This generally refers to the dhyāna gates of Bodhisattvas.

Therefore, based on this meaning, we take the three dharmas as gates.

Question: Since the dharmas are innumerable, why do we only take these three as the gates of dhyāna?

Answer: Briefly, there are three reasons for establishing these three dharmas as gates: 1) according to the nature of dharmas, 2) for convenience and ease, and 3) because they encompass all dharmas.

1. According to the Nature of Dharmas: As the Mahāsannipāta Sūtra says, at the time of conception, there are three things: life, warmth, and consciousness. Inhaling and exhaling are called life-span. Not stinking or rotting is called warmth, which is the fire element maintained by karma; the earth and water elements of form would stink and rot. The mind and intention within are called consciousness, which is the momentary knowing mind. These three dharmas combine harmoniously from birth to growth without increase or decrease. Foolish people do not understand and falsely conceive of self, person, and sentient beings among them, performing various karmic actions and generating attachments. Through inverted causation, they wander in the three realms. If we seek their origin, it does not go beyond these three dharmas. Therefore, we take these three dharmas as the gates—no more, no less.

2. Convenience and Ease: For example, if one cultivates dhyāna through the breath, there are two advantages: a) quickly attaining samādhi, and b) easily realizing impermanence. Taking form as the gate also has two advantages: a) can cut off greed and desire, and b) easily understand the illusory nature. Taking mind as the gate also has two advantages: a) can subdue all afflictions, and b) easily realize the principle of emptiness.

3. Encompassing All Dharmas: These three dharmas are the root of the gates of dhyāna. Why is this so? By summarizing and discussing these three, they open up to the innumerable. For example, within the Gate of Breath, one may count, follow, or contemplate the breath at different times; thus, there are many methods, and the attainments are also different. In the Gate of Form, one may focus on external forms or internal forms, practice compassion, contemplate the marks of the Buddha, and even attain the liberating true contemplation; thus, there are many methods, and the attainments are also different. In the Gate of Mind, one may practice concentration or contemplation, or awakening or understanding. One might realize that all minds enter into non-mind; realizing non-mind, one brings forth immeasurable mind. Or realize that it is neither non-mind nor not non-mind, and can know that all minds are non-mind. Thus, the objects of mind contemplation differ, and the attainments are also not the same. Therefore, it is said that the three gates encompass all gates of dhyāna. This matter will be fully explained in the seventh and eighth sections on cultivation and realization.

In the second explanation, these three dharmas can universally serve as the gates of worldly, supramundane, and supreme supramundane dhyānas.

Why is this so?

1. For example, the method of breath is not fixed as only belonging to the worldly dhyāna gate. How do we know this? In the Vinaya, the Buddha taught his śrāvaka disciples the sixteen practices of breath contemplation, etc. The disciples practiced according to his teachings and all attained the noble path. Therefore, we know it is also a supramundane dhyāna gate. As for the Mahāyāna gate, as stated in the Mahāprajñāpāramitā Sūtra: Ānāpāna is the Mahāyāna of Bodhisattvas. Therefore, in the Avalokiteśvara Sūtra, counting the breath is expounded in six-word phrases, clarifying that the three vehicles attain the path. How could this only be the worldly dhyāna gate?

2. Taking form as the gate cannot be said to be only what the Two Vehicles practice, and not accessible to the Mahāyāna, ordinary people, or external paths. Why? As stated in the Nirvāṇa Sūtra: "The outsiders can only discipline form, but cannot discipline the mind. My disciples are good at disciplining the mind." Therefore, we know that ordinary people can also contemplate form. The Mahāyāna contemplation of form, as the Mahāprajñāpāramitā Sūtra says: "Contemplations of swelling, rotting, etc., are the Mahāyāna of Bodhisattvas." How could this only be the supramundane dhyāna gate?

3. Taking mind as the gate cannot be said to be only for Bodhisattvas. Why? For example, the external paths also contemplate the mind and give rise to forty-eight views. Ordinary people contemplate the mind and enter the four formless attainments. As for the śrāvakas, as the Nirvāṇa Sūtra says: "My disciples are good at disciplining the mind, therefore they can transcend the three realms." How could this only be the gate of the supreme supramundane dhyāna?

One should know that the three gates interpenetrate. However, because the three types of people apply their minds differently, the dhyānas they generate and the paths they attain are also different. This principle will be extensively distinguished in the ninth section on how the teaching arises from the Dhyāna Pāramitā.

Third, to discern the general and specific two gates.

Question: If so, why make the previous distinctions?

Answer: All principles have general and specific aspects. The teachings adapt to conditions to benefit beings differently. There is no fault in diverse explanations. Furthermore, the previous explanations were not ultimate teachings and cannot be definitively grasped.

Question: If the three gates mutually interpenetrate, now in practice, if one learns counting the breath, can one attain the Nine Contemplations, the Eight Liberations, Self-Nature Dhyāna, and so on?

Answer: Sometimes one can, sometimes one cannot. Beginners cannot attain the Two Vehicles. Those who practice the samādhi of mastery can attain the Bodhisattva's level. Those who fully possess the Pāramitā of Skillful Means can attain anything freely without obstruction.

Question: Why say that beginners cannot attain? Some people, through counting the breath, develop the Nine Contemplations, the Eight Liberations, mindfulness of the Buddha, and a compassionate mind. How is this so?

Answer: This arises from improper previous conditions. They attain realization through practice, but when the conditions end, it ceases. Without further progress, they cannot accomplish the sequential Dharma gates. Later, in the section on Inner Skillful Means, when explaining the manifestation of wholesome roots arising, this will be extensively distinguished. The other two gates can be understood similarly.

Explanation of the Sequential Dharma Gates of the Dhyāna Pāramitā, Volume One, Part One

Explanation of the Sequential Dharma Gates of the Dhyāna Pāramitā, Volume One, Part Two

Expounded by Great Master Zhizhe of Tiantai during the Sui Dynasty

Recorded by disciple Fashen

Edited again by disciple Guanding

Fourth: Elucidation of the Dhyāna Pāramitā in Sequence

[0480a15] Since the practitioner already knows the characteristics of the gates of dhyāna, it should be known that Bodhisattvas, from the initial generation of the mind up to the attainment of Buddhahood, cultivate dhyāna from shallow to deep in sequential stages. Now, we briefly select the teachings from sutras and treatises to compile this sequence. Therefore, the Mahāprajñāpāramitā Sūtra says: "Bodhisattva Mahāsattvas practice sequentially, learn sequentially, and follow the sequential path."

To clarify the sequence of dhyāna, there are two aspects:

1. Directly explaining the sequence of the various dhyānas.

2. Distinguishing the non-sequential.

First, directly explaining the meaning of the sequence of the various dhyānas:

The practitioner, starting from pure observance of precepts and becoming weary of the desire realm, focuses the mind and cultivates ānāpāna (breath meditation) to enter the concentration of the desire realm. Based on the concentration of the desire realm, one attains the 'ground of the not-yet-attained.' Thus, relying on the 'not-yet-attained' ground, one sequentially attains the first dhyāna up to the fourth dhyāna. This is called the 'internal form realm concentration.'

Next, for the great merit of causing external sentient beings to receive joy and happiness, one sequentially attains the four immeasurable minds. This is called the 'external form realm concentration.' These eight types of dhyāna, although they involve entering concentration based on internal and external objects, are all included within the form realm.

The practitioner, in the fourth dhyāna, becomes weary of form as if it were a prison, extinguishes the previous two types of internal and external forms, and with single-minded focus on emptiness, overcomes the difficulty of form, attaining the four formless concentrations. This is called the 'formless realm concentration.' These twelve gates of dhyāna are all contaminated dharmas.

Next, we should explain the dhyānas that are both contaminated and uncontaminated. The practitioner, having attained the fundamental dhyānas, wishing to eliminate attachment within these dhyānas, then returns to the desire realm to cultivate the Six Subtle Gates. Why is this? Because among these six gates, counting, following, and calming are skillful means for entering concentration; contemplating, returning, and purifying are skillful means for wisdom. In concentration, there is attachment; in wisdom, there is incitement. Because of attachment, it is called contaminated; because of incitement, it is called uncontaminated. These six methods are mostly fully present in the desire realm, the 'not-yet-attained' ground, and the four dhyānas. Some also reach up to the highest formless realm.

Next, we should explain the Sixteen Special Excellences. Horizontally, they correspond to the Four Foundations of Mindfulness; vertically, they extend from the desire realm up to the 'Neither Perception nor Non-Perception' state. But because in each stage one establishes contemplation and analysis, one can generate the uncontaminated.

Next, we should explain the Universal Illumination Contemplation. The previous Sixteen Special Excellences involve general contemplation and are thus coarse. Now, the Universal Illumination involves specific contemplation and is therefore subtle. This dhyāna also extends from the desire realm up to the 'Neither Perception nor Non-Perception' state, even entering the 'Extinction Samādhi.' These three kinds of dhyāna are also called 'pure dhyāna.' Among the five kinds of dhyāna, they are still included in the fundamental.

Now, to explain the characteristics of the sequence of uncontaminated dhyāna, there are two different approaches:

1. Sequence of Practice: This refers to contemplation, refinement, imbibing, and cultivation.

   • Contemplative Dhyāna Sequence: There are six kinds of dhyāna. First, cultivating the Nine Contemplations. Before attaining the uncontaminated, one uses this to counteract and break the afflictions of the desire realm. Next, the Eight Mindfulnesses are practiced to eliminate fear that arises during the cultivation of the Nine Contemplations. Then, the Ten Contemplations for those who destroy the Dharma, practiced in the desire realm to cut off the afflictions of the three realms. Next, the Eight Liberations for those who do not destroy the Dharma, to counteract attachment to the fundamental concentration within the three realms. Next, the Eight Masteries to attain mastery over the objects of contemplation in various dhyānas. Then, the Ten Totalities to widely extend the mind and form within dhyāna concentration so that they become all-pervasive. Up to cultivating the Six Supernormal Powers. These are included in the contemplative dhyāna.

   • Refining Dhyāna: This is the Nine Sequential Samādhis, to unify the previous two kinds of dhyāna—concentration and contemplation—to make the mind pliant, so that when entering the various dhyānas, the mind proceeds sequentially without interruption. Also, the Three Samādhis—'With Vitarka and Vicāra', etc.—are included in the refining dhyāna.

   • Imbibing Dhyāna: The Lion's Playful Samādhi. Entering and exiting the dhyānas sequentially forwards and backwards, imbibing the various dhyānas, to make concentration and contemplation clear, mature, and increase merits.

   • Cultivating Dhyāna: The Surpassing Samādhi. Surpassing entry and exit within the various dhyānas, to attain unobstructed and free liberation.

Therefore, the Mahāprajñāpāramitā Sūtra says: "Bodhisattva Mahāsattvas, dwelling in Prajñāpāramitā, except for the Buddhas' samādhis, enter all other samādhis. Whether the samādhis of śrāvakas, pratyekabuddhas, or bodhisattvas, they all practice and enter them."

2. Sequence of Wisdom Practice: Because of hearing the Four Noble Truths, one immediately cultivates the Thirty-seven Factors. Then enters the Three Doors of Liberation. Next, using the Sixteen Contemplations to analyze the Four Noble Truths. Then fully possesses the Ten Knowledges and the Three Uncontaminated Roots. Accomplishes the Nine Cultivations and attains the Nine Eliminations. Thus, briefly distinguishing the uncontaminated wisdom practices of the śrāvakas. Next, should explain the contemplative gate of the Twelve Links of Dependent Origination, which is the uncontaminated wisdom practice of pratyekabuddhas.

As for bodhisattvas, they sequentially accomplish the wisdom and elimination attained by the Two Vehicles, both learners and those beyond learning. This is called 'perfecting the universal contemplation of entering emptiness from the provisional.' Therefore, the Mahāprajñāpāramitā Sūtra says: "Bodhisattva Mahāsattvas, practicing Prajñāpāramitā, due to the power of skillful means, enter the Ground of Nature from the Ground of Dry Wisdom. The Ground of the Eight Persons, the Ground of Seeing, the Ground of Leaving Desire, the Arhat Ground, the Pratyekabuddha Ground—they all practice and enter without grasping at attainment."

Next, explaining the bodhisattvas' distinctive sequence of dhyāna:

1. Self-Nature Dhyāna

2. All-Meaning Dhyāna

3. Difficult Dhyāna

4. All-Gate Dhyāna

5. Good Person Dhyāna

6. All-Practice Dhyāna

7. Affliction-Eliminating Dhyāna

8. This-World and Other-World Bliss Dhyāna

9. Pure Pure Dhyāna

Because bodhisattvas rely on these dhyānas, they attain the great bodhi fruit, fully possessing the Ten Powers, the Four Fearlessnesses, the Eighteen Unshared Dharmas, and all the Buddha-dharmas. This briefly explains how bodhisattvas cultivate dhyāna from the initial generation of the mind, practicing sequentially, learning sequentially, and following the sequential path up to Buddhahood. It is called dwelling in the deep dhyāna cave of Great Nirvāṇa. This meaning will be fully explained in the seventh section on cultivation and realization and the eighth section on displaying the results.

Question: For great bodhisattvas, in order to fully understand the depths and shallows of all dhyānas and perfect all Buddha-dharmas, they practice sequentially and learn sequentially as stated above. Now, for practitioners who are beginners in studying dhyāna, should they practice strictly according to the above sequence, or not?

Answer: For now, in order to clarify the relative depths of the various dhyānas, we have provisionally made this sequential distinction. If we discuss beginners, they should follow their inclinations and preferences, apply appropriate remedies, and choose what easily leads to Nirvāṇa. They start from the initial skillful means of the various dhyānas and do not necessarily have to follow the previous sequential order step by step. This principle will be extensively distinguished in the section on Inner Skillful Means and Settling the Mind in the Gates of Dhyāna.

Second, distinguishing the meaning of non-sequential:

Question: Do bodhisattvas always cultivate dhyāna sequentially, or is there also non-sequential cultivation?

Answer: This can be divided into four:

1. Sequential: As stated above. The Mahāprajñāpāramitā Sūtra says: "Bodhisattvas practice sequentially, learn sequentially, and follow the sequential path."

2. Non-Sequential: Bodhisattvas cultivate the One-Practice Samādhi of the Lotus Sūtra and other samādhis, contemplating the equal dharma-realm, which is neither deep nor shallow; therefore, it is called non-sequential. As the Innumerable Meanings Sūtra says: "Practicing the great straight path without any obstacles."

3. Sequential Non-Sequential: As in the Mahāprajñāpāramitā Sūtra, where Subhūti asks the Buddha: "Should the mind practice prajñā sequentially? Should it generate prajñā? Should it cultivate prajñā?" The Buddha told Subhūti: "Always not apart from omniscience, so why practice prajñā? Why generate prajñā? Why cultivate prajñā?"

4. Non-Sequential Sequential: As Subhūti asks the Buddha: "All dharmas have no self-nature; how can bodhisattvas attain from one ground to another ground?" The Buddha told Subhūti: "Because all dharmas are empty, bodhisattvas can attain from one ground to another ground."

Question: These four statements only refer to bodhisattvas; can they also apply to the Two Vehicles?

Answer: The Two Vehicles can also be explained in this way. Why? Because we know that there are śrāvakas who, from the initial generation of the mind, practice sequentially, cultivating from the fundamental first dhyāna up to the Surpassing Dhyāna, and then attain arhatship. This is sequential. Some śrāvakas hear the words "Come, good man" and immediately attain the Three Knowledges and Eight Liberations, etc. This is non-sequential. Some śrāvakas, while practicing the sequential practices, simultaneously use wisdom practice, skillfully contemplating the emptiness of sequentiality, from the initial mind up to arhatship. This is called sequential non-sequential. Fourth, some śrāvakas, from the initial generation of the mind, immediately cultivate wisdom practice, attain the Lightning Samādhi, and achieve the Four Fruits without possessing all the dhyānas. To fulfill the conditioned merits, they then sequentially cultivate the five types of dhyāna to completion. This is non-sequential yet sequential.

This meaning will become clear in the seventh explanation of cultivation and realization, and the eighth display of results among the ten topics.

Fifth: Discerning the Mind in the Dhyāna Pāramitā

[0481b05] 已略說諸禪詮次竟。諸禪中法心之相復應知之。今就明法心中。即為三意。一先辨法。二明心。三分別簡定法心之別。就第一先辨法中。法有四種。一有漏法。二無漏法。三亦有漏亦無漏法。四非有漏非無漏法。一有漏法者。謂十善根本四禪。眾生緣四無量心。四空定是。所以者何。此十二門禪。體非觀慧之法。不能照了斷諸煩惱故。二無漏法者。九想。八念。十想。背捨。勝處。一切處。次第定。師子奮迅。超越三昧。四諦。十六行。十二因緣法。緣四無量心。三十七品。三三昧。乃至願智頂禪。十一智。三無漏根等諸無漏定是。所以者何。此諸禪中悉有對治。觀慧具足能斷三漏故。三亦有漏亦無漏法者。六妙門。十六特勝。通明等是。所以者何。此三種禪中。雖有觀慧對治力用劣弱。故名亦有漏亦無漏。四非有漏非無漏法者。法華三昧。般舟念佛。首楞嚴等。百八三昧。自性禪等九種禪。乃至無緣大慈大悲。十波羅蜜。四無礙智。十八空。十力。四無所畏。十八不共法。一切種智等是。所以者何。修是等法不墮二邊。故名非有漏非無漏法。問曰。何故言法華三昧等法。皆名非有漏非無漏。如法華中說。是德藏菩薩於無漏實相心已得通達。其次當作佛號曰為淨身。又如四無畏中第二無畏。名無漏無畏。如是等法。諸經論中多悉說為無漏。今何以言皆是非有漏非無漏法。答曰。此欲簡諸佛菩薩有中道不共之法故。須作此分別。如凡夫專依有漏。二乘偏行無漏。今諸佛菩薩所得不共之法。不滯二邊則無二邊之漏失。是以悉云無漏。何故得免二邊漏失。正以中道之法非二邊所攝故。云非有漏非無漏也。此之二說。語異而意同故無乖失。若任理性而論。則一切皆名非有漏非無漏法。故大品經云。色無縛無脫乃至一切種智無縛無脫。理既無縛無脫。稱理之行。豈不同名無縛無脫。無縛無脫者。即是非有漏非無漏之異名也。問曰。分別定慧為四句可爾。戒復云何。答曰。從十善三歸五戒八齋戒沙彌十戒。大比丘二百五十戒菩薩十重四十八輕戒。亦得作四句分別其義(云云)。今不具釋。問曰。上第四明禪詮次。及下第七辨修證中。皆先明有漏。次亦有漏亦無漏。次無漏。次非有漏非無漏。今分別四句法。何故異於前後乃以三為二也。答曰。前後皆約修行入證以為詮次。今欲簡別法心之相事。須約言句為便。亦以諸經論中說四句皆爾故。云行時非說時說時非行時。此義易明。第二明心有四種心。一有漏心。二無漏心。三亦有漏亦無漏心。四非有漏非無漏心。一有漏心者。即是凡夫外道心。具三漏故名有漏心所以者何。凡夫外道修禪定時。約四時中分別不得離結漏故。何等為四時中分別。一者初發心。欲修禪時。不能厭患世間。為求禪定中樂及果報故。二者當修禪時。不能返照觀察。生見著心。三者證諸禪時。即計為實不知虛誑。於地地中見著心生。四者從禪定起。若對眾境還生結業。以是因緣。名為漏心。第二明無漏心。亦約四時中分別。一約發心者。二乘之人初發心欲修禪時。厭患世間不樂禪樂及求果報。但為調心則漏心自然微薄不起。因此能發無漏。二修行者。隨所修禪悉知虛假能伏見著不生結業。三得證者。入諸禪定之時。若於定中發真空慧斷諸煩惱。則三漏永盡。四從禪定起隨所對境。不生見著造諸結業。以是因緣。名無漏心。前二心雖是有漏而為無漏作因。因中說果亦名無漏。第三明亦有漏亦無漏心。亦約四時中分別。一約發心者。此行人初發心欲修禪時。恛惶不定。或時厭離生死不樂禪樂。或生見著。悕望定樂。愛樂果報。以生厭故結業微羸。悕望定樂故增長煩惱。二約修行者。如不斷善根人欲修禪時。是人雖成就信等五法不得名根。以其不能定伏結使故名亦有漏。生於信等善法故名亦無漏。三約得證者。七種學人入諸禪時。雖發真智結漏未盡故。名亦有漏亦無漏乃至退法羅漢亦有此義。所以者何。未得無生智故名亦有漏。得盡智故名亦無漏。四諸學人等從禪定起。隨對眾境隨所斷惑。未盡之處或猶生著故。名亦有漏。斷惑盡處雖對眾境結業不起。名亦無漏。第四釋非有漏非無漏心。亦約四時中明。一約發心者。菩薩大士初發意欲修禪時。不為生死不為涅槃。則心不墮二邊。二約修行者。菩薩修禪波羅蜜時。為福德故不住無為。為智慧故不住有為。三約得證者。菩薩入諸禪時。若於禪中發無生忍慧。爾時心與法性相應。不著生死不染涅槃。四菩薩從禪定起。隨對眾境心常不依有無二邊。以是因緣。菩薩之心名非有漏非無漏心。第三料簡法心。問曰。諸佛說一切法皆空絕諸言句。如摩訶衍論偈說。

　般若波羅蜜　　譬如大火焰
　四邊不可取　　邪見火燒故

[0482b11] 今云何作四句分別。將非墮戲論乎。答曰。佛法中不可得空。於諸法無所礙。因是不可得空故。說一切佛法十二部經。今說有四句無咎。譬如虛空雖無所有。而一切物依以長成。如摩訶衍論偈說。

　若信諸法空　　是則順於理
　若不信法空　　一切皆違失
　若以無是空　　無所應造作
　未作已有業　　不作有作者
　如是諸法相　　誰能思量者
　唯有得直心　　所說無依止
　離於有無見　　心自然內滅

[0482b23] 今為開發行人方便知見。分別種種法門。故無句義中辨於句義。於理無失。故大品經云。無句義是菩薩句義。若汝欲離四句求解脫者。即還被無句縛。所以然者。如說有四句。無四句。亦有四句。亦無四句。非有四句。非無四句。汝尚不免無四句縛。豈得免亦有亦無等四句縛。當知了句非句。於句義無礙。而得解脫。非是離句求。於無句而得解脫。如天女呵身子云。無離文字說解脫也。文字性離即解脫相。復次今明法之與心合為八句。迴轉分別。則有三十六句。若細歷法而明即出無量句。若能於一句法通達一切句。則此辨若虛空無有邊際。問曰。若爾何以不約法心各作五句。答曰。諸佛出世對緣化物。教門多約四句。如摩訶衍論中說。有四種悉檀。一世界悉檀。二為人悉檀。三對治悉檀。四第一義悉檀。初有漏法心即是世界悉檀攝。二無漏法心即是對治悉檀攝。三亦有漏亦無漏法心即是為人悉檀攝。四非有漏非無漏法心即是第一義悉檀攝。是中相攝之意細尋可見。復次摩訶衍論。又於第一義悉檀中分別四門。如論偈說。

　一切實一切不實　　一切亦實亦不實
　一切非實非非實　　如是皆名諸法實

[0482c18] 如是等但有四句。更無第五句。今約四句明法心可以類此。餘經論中設有五句明義別有因緣。今取一途義便故。不約五句分別。問曰。此四種法心。法之與心有何等異。如有漏法有漏心。此法心為當各是有漏為當各非。故說漏若二各有者。法心合時應有二漏法起。若各無和合亦應無。答曰。今不得言二各是漏。亦不得言二法中各都無漏。何以故。若心即是漏。如阿羅漢。漏盡時。心應盡法亦如是。所以者何。若法定是漏者。聖人入根本四禪。亦應生漏。此四禪法未與心合。亦應自是漏。而聖人入四禪法不生於漏。四禪法未與心相應時。亦自無有漏法生。云何言法即是有漏。今言此漏不獨在法亦不獨在心。法心合時便有漏生。以有有漏故二處受名譬如仙藥。人若服之即令得仙。而藥之與人本各非仙。藥人和合則便有仙。故藥受仙藥之名。人受仙人之稱。若藥不因人不名仙藥。人不因藥不名仙人。漏法漏心亦復如是。餘三種法心義類爾可知。故阿難說示比丘。為舍利弗說偈。

　諸法從緣生　　是法說因緣
　是法緣及盡　　我師如是說

[0483a12] 復次若謂有漏之法自有有漏法。若有漏之法由有漏心故有有漏法。若有漏法由法由心故有有漏法。若有漏之法不由法不由心故有有漏法。如此之計皆墮邪見。所以者何。若謂由有漏法故有有漏法者。即是自性有漏法。若是自性有漏法則應有無窮之漏法。以自性復有自性故。今實不爾。若謂有漏法不能自有。由有漏心故有者。即是他性有漏法。所以者何。若有漏法待有漏心為自性者。今有漏心待有漏法。豈非他性。若由他性而有有漏法者。他性若是有有漏法。則有漏法還是有漏法。更無心法之別。他性若非有漏法。非有漏法何能有有漏法。故知有漏法不由有漏心故有。若謂有漏法。由有漏法有漏心故有者。即是共有。若是共有則從自他性中。而有有漏法。若爾則一時應有二有漏法。今實不然。故知非自他共故有有漏法。若謂離有漏法離有漏心。有有漏法者。即是無因緣而有有漏法。從因緣有有漏法尚不可。何況無因緣而有有漏法。破因成假廣說如止觀有漏心亦如是。餘三種法心亦如是。復次若有漏法。定是有漏法者。是有漏法即是生滅相續法。為生故生。為滅故生。為生滅故生。為離生離滅得生。若是生生即是自生。若由滅故生。即是他生。若由生滅故生。即共生。若離生滅而說生者。即是無因緣生。從因緣生尚不可。何況無因緣生。當知有漏生。畢竟不可得。若無生則無滅。若無生滅即無相續若無生滅相續則無有漏法。破相續假廣說如止觀。有漏心亦如是。餘三種法心亦如是。復次若有漏法是生者。為生生故生。為不生生故生。為生不生故生。為非生非不生故生。若生生則是自性生。若不生生即是他性生。若生不生故生。即是共生。若非生非不生故生。即是無因緣生。從因緣生尚不可。何況無因緣生。是則於相待假中求有漏法生。畢竟不可得。若無生則無有漏。破相待假廣說如止觀。有漏心亦如是。餘三種法心亦如是。當知有漏之法於因成相續。相待中各各四句。求畢竟不可得。若不可得。云何分別。有有漏法若無有有漏之法。而說有漏法者。當知但有名字。是中不應定有所依生。諸戲論破智慧眼。次明有漏心亦如是。若有漏法心如是。餘三句法心亦如是。但以世間名字故。說名字之法。不在內外兩中間。亦不常自有無名之名故。曰假名問曰。若爾。云何分別法心之異。答曰。但以世間名字故。分別法心之別。是中無有定實。問曰。云何於名字中分別法心之別答曰。若知法心無所有但有名字。則還如上分別法心之相無咎　故大品經云須菩提。不壞假名而說諸法實相。復次如心數為法心王。為心受想行三陰及色陰。為法識陰。為心心相應法心不相應法及色法無為法。為法心法。為心所緣。為法能緣。為心能生。為法所生。為心所觀之境。為法能觀之智。為心法成於心心依於法。如是等於名字中。種種分別法心之別。雖作此分別。皆如幻化。無所取著同歸一相。此義至下第十結會歸趣中當廣釋。

釋禪波羅蜜次第法門卷第一之下

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【經文資訊】大正藏第 46 冊 No. 1916 釋禪波羅蜜次第法門
【版本記錄】CBETA 電子佛典 2016.06，完成日期：2016/06/15
【編輯說明】本資料庫由中華電子佛典協會（CBETA）依大正藏所編輯
【原始資料】蕭鎮國大德提供，北美某大德提供
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[0481b05] We have now briefly explained the sequential classification of various meditations.

Among these meditations, one should further understand the characteristics of Dharma and Mind. Now, in elucidating Dharma and Mind, there are three main points:

1. First, distinguishing Dharma.

2. Second, explaining Mind.

3. Third, analyzing and differentiating between Dharma and Mind.

First, distinguishing Dharma:

Dharma is of four kinds:

1. Defiled Dharma (With Outflows):

   • This refers to the ten fundamental good deeds, the four dhyānas (meditative absorptions), the four immeasurable minds conditioned by sentient beings, and the four formless meditations.

   • Why? These twelve types of meditation are not based on the Dharma of insight and cannot illuminate and sever afflictions.

2. Undefiled Dharma (Without Outflows):

   • This includes the nine contemplations (on impurity), the eight recollections, the ten contemplations, detachment and equanimity, the eight liberations, the ten totalities, sequential meditations, the Lion's Roar Samādhi, the Transcendent Samādhi, the Four Noble Truths, the sixteen practices, the Twelve Links of Dependent Origination, the four immeasurable minds based on conditions, the thirty-seven factors of enlightenment, the three samādhis, up to the Aspiration Wisdom Peak Meditation, the eleven knowledges, the three undefiled roots, and other undefiled meditations.

   • Why? Because within these meditations, there are antidotes, and the insight wisdom is complete, capable of severing the three outflows (desire, existence, ignorance).

3. Both Defiled and Undefiled Dharma:

   • This includes the Six Wonderful Gates, the Sixteen Special Insights, and practices like Penetrating Clarity.

   • Why? In these three types of meditation, although there is insight wisdom as an antidote, its power is weak. Therefore, they are called both defiled and undefiled.

4. Neither Defiled Nor Undefiled Dharma:

   • This includes the Lotus Samādhi, the Pratyutpanna Samādhi (Recollection of the Buddha Samādhi), the Śūraṅgama Samādhi, the 108 samādhis, the nine types of self-nature meditation, up to the unconditional great loving-kindness and great compassion, the ten perfections (pāramitās), the four unobstructed knowledges, the eighteen emptinesses, the ten powers, the four fearlessnesses, the eighteen unique qualities (of the Buddha), the knowledge of all aspects, and so on.

   • Why? Cultivating these Dharmas does not fall into the two extremes (of existence and non-existence). Therefore, they are called neither defiled nor undefiled Dharmas.

Question: Why do you say that the Lotus Samādhi and similar practices are called neither defiled nor undefiled? For instance, in the Lotus Sūtra, it is stated that Bodhisattva Virtue Treasury has already penetrated the undefiled true aspect of mind and will next become a Buddha named Pure Body. Also, in the four fearlessnesses, the second is called the Undefiled Fearlessness. Such Dharmas are often spoken of as undefiled in many sūtras and treatises. Why then do you say they are neither defiled nor undefiled?

Answer: This distinction is made to clarify the uncommon middle-way Dharmas of the Buddhas and Bodhisattvas. Just as ordinary beings rely exclusively on defiled Dharmas and those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) practice only the undefiled, the Buddhas and Bodhisattvas attain uncommon Dharmas that do not abide in the two extremes, thus avoiding the leakages associated with them. Therefore, they are called undefiled. Why can they avoid the leakages of the two extremes? Because the Dharma of the Middle Way is not encompassed by the two extremes; thus, it is called neither defiled nor undefiled. These two explanations differ in words but share the same meaning, so there is no contradiction.

If we discuss according to the principle of nature, then all are called neither defiled nor undefiled Dharmas. As stated in the Mahāprajñāpāramitā Sūtra: "Form is neither bound nor liberated, up to the knowledge of all aspects, there is neither binding nor liberation." Since, in principle, there is neither binding nor liberation, practices that accord with the principle are also called neither bound nor liberated. "Neither bound nor liberated" is another name for "neither defiled nor undefiled."

Question: Distinguishing concentration (samādhi) and wisdom (prajñā) into four categories is acceptable. How about the precepts (śīla)?

Answer: From the ten good deeds, the Three Refuges, the Five Precepts, the Eight Precepts, the Ten Precepts of the novice, the 250 precepts of the fully ordained monk, to the Bodhisattva's ten major and forty-eight minor precepts—all can be distinguished into four categories (and so on). Now, I will not explain in detail.

Question: Earlier, in the fourth section clarifying the sequence of meditative expressions, and later, in the seventh section discussing cultivation and realization, the order is first explaining the defiled, then both defiled and undefiled, then undefiled, and finally neither defiled nor undefiled. Now, when distinguishing the four categories of Dharma, why is it different from before and after, reducing three to two?

Answer: Before and after, we discussed the sequence in terms of cultivation and realization. Now, we wish to distinguish and clarify the characteristics of Dharma and Mind for the sake of convenience in discussion, also because in various sūtras and treatises, the four categories are always explained in this way. It is said that the time of practice is not the time of explanation; the time of explanation is not the time of practice. This meaning is easy to understand.

Second, explaining Mind:

Mind is of four kinds:

1. Defiled Mind:

   • This is the mind of ordinary beings and non-Buddhists (outsiders), called defiled because it contains the three outflows (desire, existence, ignorance).

   • Why? When ordinary beings and outsiders practice meditation, they cannot separate from bonds and outflows in the four stages:

     1. Initial Aspiration: When they wish to practice meditation, they cannot feel aversion to the world but seek pleasure in meditation and its resultant rewards.

     2. During Practice: They cannot reflect and observe, giving rise to attachment.

     3. Upon Attainment: They consider their meditative attainments real and do not know they are illusory, leading to attachment at each level.

     4. Post-Meditation: When facing various situations, they again generate karmic bonds.

   • Due to these causes and conditions, they are called defiled mind.

2. Undefiled Mind:

   • Initial Aspiration: Practitioners of the Two Vehicles, when first aspiring to practice meditation, feel aversion to the world and do not delight in meditative pleasures or seek rewards. They aim only to regulate the mind, so the defiled mind naturally becomes subtle and does not arise, allowing the undefiled to manifest.

   • During Practice: They recognize that all meditations are illusory, can subdue attachments, and do not generate karmic bonds.

   • Upon Attainment: When entering various meditative states, they give rise to true emptiness wisdom and sever afflictions, thus forever extinguishing the three outflows.

   • Post-Meditation: Facing various situations, they do not generate attachments or create karmic bonds.

   • Due to these causes and conditions, they are called the undefiled mind.

   • Note: Although the first two minds are defiled, they serve as causes for the undefiled. When speaking of the fruit within the cause, it is also called undefiled.

3. Both Defiled and Undefiled Mind:

   • Initial Aspiration: The practitioner is uncertain and unsettled—sometimes feeling aversion to samsara and not delighting in meditative pleasures, other times developing attachment and longing for meditative pleasure and rewards. Because of aversion, karmic bonds are weak; because of longing for pleasure, afflictions increase.

   • During Practice: Like a person who has not cut off good roots, they wish to practice meditation. Although possessing the five dharmas such as faith, they cannot be called rooted because they cannot firmly subdue bonds and afflictions, thus called both defiled and undefiled.

   • Upon Attainment: The seven types of learners, when entering various meditations, have attained true wisdom, but their bonds and outflows are not yet exhausted, so they are called both defiled and undefiled. Even an Arhat who has regressed has this characteristic because they have not attained the wisdom of non-arising (thus defiled) but have attained the wisdom of exhaustion (thus undefiled).

   • Post-Meditation: Facing various situations, in areas where afflictions are not yet fully severed, they may still generate attachment (defiled). In areas where afflictions are fully severed, karmic bonds do not arise (undefiled).

4. Neither Defiled Nor Undefiled Mind:

   • Initial Aspiration: When the great Bodhisattva first aspires to practice meditation, they do not seek samsara or nirvana, so the mind does not fall into the two extremes.

   • During Practice: While practicing the perfection of meditation, for the sake of merit, they do not abide in the unconditioned; for the sake of wisdom, they do not abide in the conditioned.

   • Upon Attainment: When entering various meditations, if they give rise to the wisdom of non-arising patience, their mind accords with the Dharma-nature, not attaching to samsara nor being stained by nirvana.

   • Post-Meditation: Facing various situations, their mind does not rely on the two extremes of existence and non-existence.

   • Due to these causes and conditions, the Bodhisattva's mind is called neither defiled nor undefiled mind.

Third, analyzing and clarifying Dharma and Mind:

Question: The Buddhas say that all dharmas are empty and transcend all words and statements. As the verse in the Mahāyāna Treatise says:

Prajñāpāramitā
Is like a great flame;
It cannot be grasped from any side
Because the fire of wrong views burns.

Now, how can we make distinctions with four statements? Is this not falling into idle speculation?

Answer: In the unattainable emptiness of Buddhadharma, there is no obstruction among all dharmas. Because of this unattainable emptiness, all the Buddha's teachings and the twelve divisions of the sūtras are expounded. Therefore, explaining with four statements is without fault. Just like space, though it contains nothing, all things rely on it to grow and develop. As the Mahāyāna Treatise says:

If one believes that all dharmas are empty,
Then this accords with principle.
If one does not believe that dharmas are empty,
All will be contrary and lost.

Now, for the sake of providing skillful means and understanding for practitioners, we distinguish various Dharma gates. Therefore, within the meaning of no statements, we discuss statements, and there is no fault in principle. As the Mahāprajñāpāramitā Sūtra says: "The meaning of no statements is the Bodhisattva's statements."

If you wish to abandon the four statements to seek liberation, then you are again bound by the notion of no statements. Why? Because even saying "there are four statements," "there are no four statements," "both have and do not have four statements," "neither have nor do not have four statements"—you still cannot avoid the bondage of these concepts. You should know that understanding the statements as non-statements, being unobstructed in their meaning, you attain liberation. It is not by abandoning statements to seek it but by realizing liberation within the non-statements. As the goddess scolded Śāriputra, saying: "Do not speak of liberation apart from words. The nature of words is emptiness, which is the mark of liberation."

Furthermore, now we explain that Dharma and Mind together make eight categories. By turning and distinguishing them, there are thirty-six categories. If we examine the dharmas in detail, innumerable categories arise. If one can penetrate all categories within one Dharma, then this discussion is like space without boundaries.

Question: If so, why not make five categories for each of Dharma and Mind?

Answer: The Buddhas appear in the world to transform beings according to conditions, and the teachings often rely on four categories. As stated in the Mahāyāna Treatise, there are four kinds of Siddhānta (teaching methods):

1. Worldly Siddhānta: The defiled Dharma and Mind are included here.

2. Individual Siddhānta: The both defiled and undefiled Dharma and Mind are included here.

3. Counteractive Siddhānta: The undefiled Dharma and Mind are included here.

4. Ultimate Siddhānta: The neither defiled nor undefiled Dharma and Mind are included here.

The mutual inclusion among them can be examined in detail. Furthermore, the Mahāyāna Treatise also distinguishes four gates within the Ultimate Siddhānta, as the verse says:

All are real; all are unreal.
All are both real and unreal.
All are neither real nor unreal.
Thus, all are called the reality of dharmas.

Such statements only have four categories; there is no fifth. Now, we can analogously explain Dharma and Mind with four categories. In other sūtras and treatises, if five categories are set up to explain meanings, there are specific reasons. Now, for the sake of convenience, we do not distinguish in terms of five categories.

Question: These four kinds of Dharma and Mind—what is the difference between Dharma and Mind? For example, with defiled Dharma and defiled Mind, are both the Dharma and Mind each defiled, or are they not? If both have leakages, then when Dharma and Mind combine, there should be two defiled aspects arising. If neither has leakages when combined, there should also be none.

Answer: We cannot say that the two are each defiled, nor can we say that in the two dharmas each entirely lacks leakage.

Why? If the mind itself is leakage, then when an Arhat's leakages are exhausted, the mind should also cease, which is not the case. Similarly, if Dharma is definitely leakage, then when a sage enters the fundamental four dhyānas, leakage should arise, but it does not. These four dhyāna dharmas, before combining with the mind, do not themselves produce leakage. How can we say that Dharma itself is leakage?

Now, we say that leakage is not solely in Dharma nor solely in Mind. When Dharma and Mind combine, leakage arises. Because of having leakage, both are named accordingly. For example, an elixir of immortality: when a person takes it, they become immortal. But the medicine and the person were originally both not immortal. When medicine and person combine, immortality arises. Therefore, the medicine is called immortal medicine, and the person is called an immortal. If the medicine is not due to the person, it is not called immortal medicine; if the person is not due to the medicine, they are not called an immortal. Defiled Dharma and defiled Mind are also like this. The meanings of the other three kinds of Dharma and Mind can be understood similarly.

Therefore, Ānanda spoke to the bhikṣus and recited a verse to Śāriputra:

"All dharmas arise from conditions;
The Tathāgata speaks of causes and conditions.
When causes and conditions cease,
My teacher thus teaches."

Furthermore, if one thinks that the defiled Dharma exists by itself, that would imply an endless chain of defiled Dharmas, which is not the case. If one says it exists due to the defiled Mind, then it would be other-dependent, leading to contradictions. Similarly, arguments about self-nature, other-nature, both, or neither lead to wrong views. Defiled Dharma does not arise from self, other, both, or without cause. This reasoning refutes the notions of inherent existence of defiled Dharma and Mind.

The same logic applies to the other three kinds of Dharma and Mind. Ultimately, defiled Dharma and Mind are unattainable and exist only as names. Idle speculations hinder the eye of wisdom. Recognizing that all these distinctions are provisional names and that, in reality, there is no definite existence, we can understand the differences between Dharma and Mind without attachment.

As the Mahāprajñāpāramitā Sūtra says: "Subhūti, without destroying provisional names, one explains the true aspect of all dharmas." Furthermore, mental factors are Dharma; the mind-king is Mind. The aggregates of feeling, perception, formation, and form are Dharma; the aggregate of consciousness is Mind. Mind-concomitant dharmas, mind-unassociated dharmas, form dharmas, and unconditioned dharmas are Dharma. The objects that Mind apprehends are Dharma; the Dharma that can apprehend is Mind. Mind that can produce is Dharma; Dharma that is produced is Mind. The objects that Mind contemplates are Dharma; the wisdom that can contemplate Dharma is Mind. Dharma completes Mind; Mind depends on Dharma.

In this way, within names, we make various distinctions between Dharma and Mind. Although we make these distinctions, all are like illusions, with nothing to grasp or attach to; they all return to one aspect. This meaning will be extensively explained below in the tenth section on convergence and return.

End of Volume One, Part Two of "The Sequential Dharma Gate of the Meditation Pāramitā."

[Scripture Information] Taishō Tripiṭaka, Volume 46, No. 1916, "The Sequential Dharma Gate of the Meditation Pāramitā"

[Version Record] CBETA Electronic Buddhist Texts, 2016.06, Completion Date: 2016/06/15

[Editorial Notes] This database was edited by the Chinese Buddhist Electronic Text Association (CBETA) based on the Taishō Tripiṭaka.

[Original Materials] Provided by Venerable Xiao Zhenguo and a certain venerable from North America.

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